Jul 012017
 

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I remember sitting outside on my patio around 8 a.m. on June third wrapped in a drab green blanket—late spring mornings in Maine are still too chilly for short sleeves—while steam rose from a neglected mug of coffee and twirled away through the air. I’d just finished my second semester in a master’s degree program in creative nonfiction at Vermont College of Fine Arts, and I’d imagined that when I reached the midway point of my degree program I would feel elated. Instead, I felt lost. Time and again in letters from my advisors and comments from peers in writing workshops my essays had elicited the same questions and prompted the same critiques.  “Maybe you should cut the first three pages?” Or, with inky red arrows pointing to a specific paragraph, “I feel like the essay starts here.” Others would ask: How old are you in the essay? At what time (of the year, month, or day) does this essay occur? How many years passed between the time of the experience and the time of writing about it? In the work I’d received back from my advisor that morning he’d asked the same types of questions. So I sat on my patio with coffee cooling beside me and the ocean fog still thick over the fields, and I felt like I too was under a fog. What was I doing wrong? Chronology in my essays seemed obvious to me—I’d been there after all—but how was I failing to convey the basic sequence of events to readers?

Three weeks after that morning I started my third semester, none the wiser on how to crack my chronology problem. During the third semester at VCFA students write a critical thesis on literary works, themes, or craft. Douglas Glover, my new faculty advisor, said that to tackle the critical thesis I should focus on an area of my own writing that was deficient and rigorously examine the successful deployment of that technique in the writing of others. I described for him the trouble I had coherently moving my essays forward through time, but said I didn’t know what to call this technique. “Time control,” he answered, summoning to my mind images of Time Lords and a TV show I’d watched as a child in the late 80s where a teenage girl—half human, half alien—could stop time by touching her right and left index fingers together. While this would have been a useful trick to learn, narrative time control requires no superhuman abilities and is far more necessary as a writer.

Prepared now with the name for the literary technique I needed to study, I rallied to begin my research, but surprisingly I found nothing on the topic of time control as it pertained to creative nonfiction. Science fiction, yes, just look at H.G. Wells. And there was even literature on narrative time control for fiction writers and memoirists. But when it came to personal essays, the type of creative nonfiction I was working on, I found that the well of craft books had run dry.

Not to worry, Glover intimated in a letter to me, because there are just a few basic techniques through which writers control time flow. These he called time stamps; tenses and tense changes; temporal conjunctions, adverbs, and adverbial phrases; syntactic constructions; and meta-text. Seemed simple enough to me and I was certain I knew what at least half of these listed techniques were, but I wondered if a writer could really use those techniques time and again without bogging essays down with dates, or crafting artificial narrative with tailored auxiliary clauses. In order to truly understand how writers artfully control time with these techniques I decided to examine and compare two personal essays: Joan Didion’s “Goodbye to All That” and E.B. White’s “Once More to the Lake.”

One Man Meat Slouching Towards Bethlehem collageCollections containing the essays.

In “Goodbye to All That,” Didion tells the story of how she fell in love with New York City as a twenty-year-old woman, and how as a not-so-young woman she suddenly and dramatically fell out of favor with the city. I say “not-so-young” because Didion was twenty-eight when she left New York and returned to her native California, but Didion notes in her essay that New York—bursting with vitality, opportunity, and an endless supply of “new faces”—is “a city for only the very young.” Originally published in 1967, “Goodbye to All That” gained wide recognition in her 1968 essay collection Slouching Toward Bethlehem and has since inspired generations of writers who have loved and left New York. A reflective, first-person narrative, “Goodbye to All That” is thirteen pages long and is broken into four sections. The essay’s central action spans eight years and was written three years after the main action had ended.

In “Once More to the Lake,” E.B. White tells of his return to an idyllic lake in Maine where he had often vacationed with his father when he was a child. On his return journey, White is accompanied by his young son, and he is provoked by memories into a deep and ultimately unsettling meditation on how time has affected him and that “holy spot” of his youth. White weaves together memories of his boyhood with his father and memories of his week-long vacation with his son and realizes that as he is now the father figure, he is also nearer death than he once was.

A favorite of personal essayists everywhere, “Once More to the Lake” was published in 1941 in Harper’s Magazine. A reflective personal essay with a first-person narrator, “Once More to the Lake” is six pages long and has only one section, which is comprised of thirteen paragraphs. The essay’s basic chronology is based on the writer’s week-long trip with his son.

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Time stamps

The first time control technique I examined was what Glover had termed time stamps, as this seemed like a universally recognizable, and therefore reliable, way to establish time flow. Time stamps are any text that identifies a specific date, such as a year, a day of the week, a month, or a holiday. Other time stamps could include historical references, car models, or objects that are time-related. I began by scouring “Goodbye to All That” for time stamps, expecting to see some time stamps scattered around the first paragraph. To my surprise, I found none until the third page of the essay. Didion uses the word “December” on the third page (227), “Christmas” on the fourth page (228) and twice again on the sixth along with “Easter” and “May” (230). “Saturdays,” and “Saturday” appear on the seventh page (231). On the ninth page Didion refers to “faded nightgowns which were new in 1959 or 1960,” (233). “Saturday-afternoon,” appears on the eleventh page (235), “April” and “January” on the thirteenth (237), and then “January” once again on the final page of the essay (238).

I noticed several scenic descriptions in Didion’s essay that, while they are not time stamps, gave temporal context. For example, she writes “the Seagram Building fountains dissolve into snowflakes” (227) and “the first snow had just begun to fall” (228). Didion often enhances scenes with what I’ve termed sensory time cues, and as I continued to read I realized these descriptions are generally auxiliary to time stamps, though they can appear before or after them. The foregoing sensory time cue comes just before the time stamp “Christmas”: “I laughed with him, but the first snow had just begun to fall and the big Christmas trees glittered yellow and white. . .” (228). While subtler than time stamps, these still give temporal information. Of a winter evening at 6:30 p.m. Didion writes that it was “already dark and bitter with a wind off the river…” (229). Of an early morning she writes, “the few cruising taxis still had their headlights on and the only color was the red and green of the traffic signals” (234).

Didion uses time stamps as anchors: they clearly identify a context around which she builds more elaborate descriptions in the form of sensory time cues. However, as time stamps appear less often and later in Didion’s essay than I had anticipated, it was plain they are not her primary method for establishing time at the beginning of her essay. While universal time stamps are sparse, it occurred to me that Didion often gives the reader a sort of time marker that solely pertains to her: her age. Didion often states her age in scenes, which orients readers as Didion leaps forward in time. While not a time stamp per se, it is clear that an age stamp (be it the age of a minor character or of the writer, which I’ll call an authorial age stamp) can be used to establish time flow and sequence events in the same way as time stamps.

Joan Didion by Julian Wasser 1968Joan Didion by Julian Wasser 1968

Following this trail, I searched “Goodbye to All That” for authorial age stamps and noticed that most scenes in the essay were sequenced or given temporal context through identification of Didion’s age. For example, the opening paragraph does not have any time stamps but Didion writes that she was twenty when she arrived in New York, and she also makes an observation about how she felt when she was twenty, twenty-one, and twenty-three. The word “twenty” appears three times in “Goodbye to All That,” “twenty-one” appears once, “twenty-two” appears once, “twenty-three” appears three times, and “twenty-eight” appears twice. It is interesting to note that Didion uses the word “time” or “timed” fourteen times in as many pages.

What about “Once More to the Lake,” I wondered; does White use time stamps with the same frequency as Didion? Does he root his sentences with time stamps and build out sensory time cues from that base? Does he use any age stamps for himself, his son, or his father? The first thing I noticed was that most published copies of “Once More to the Lake” (the essay often appears online and in various anthologies, like Philip Lopate’s The Art of the Personal Essay) retain the original publication date, August 1941, which precedes the text. I then looked at the first paragraph for time stamps:

One summer, along about 1904, my father rented a camp on a lake in Maine and took us all there for the month of August. We all got ringworm from some kittens and had to rub Pond’s Extract on our arms and legs night and morning, and my father rolled over in a canoe with all his clothes on; but outside of that the vacation was a success and from then on none of us ever thought there was any place in the world like that lake in Maine. We returned summer after summer—always on August 1 for one month. I have since become a salt-water man, but sometimes in summer there are days when the restlessness of tides and the fearful cold of the sea water and the incessant wind that blows across the afternoon and into the evening makes me wish for the placidity of a lake in the woods. A few weeks ago this feeling got so strong I bought myself a couple of bass hooks and a spinner and returned to the lake where we used to go, for a week’s fishing and to revisit old haunts. (533)

In the first sentence, White provides the reader with two time stamps: “1904” and “August.” Then “August 1” appears in the third sentence. While White uses time stamps in the way I had expected Didion would, as an expedient way to establish time at the outset of the essay, only four more time stamps appear throughout the rest of the text. “September,” “June,” and “Sunday” appear on the third page of the essay (535) and “August” appears once more on the fourth page (536). White uses fewer time stamps than Didion in total, but this is predictable as “Once More to the Lake” is less than half the length of “Goodbye to All That,” and the basic chronology is shorter, spanning only one week as opposed to eight years.

Unlike Didion, White never explicitly states what his age is, either at the time of writing or during his boyhood visits. Nor does he mention his father’s age or the age of his son. White references his father’s seemingly “enormous authority” (536), he mentions “what it felt like to think about girls” (537) when he was young, and in the final paragraph White also writes that he felt “the chill of death” (538) when he revisited the lake as an adult. However, White does fill his narrative with temporal context through sensory time cues in the same way as Didion. For example, in the second paragraph White recalls how as a boy he would dress quietly in the early morning “so as not to wake the others” and he’d take a canoe out on the “cool and motionless” lake, keeping near the shore “in the long shadows of the pines” (533). And later, he remembers how the tennis net “sagged” and the court “steamed with midday heat and hunger and emptiness” (535) when he would walk up to one of the farmhouses for lunch. Most of White’s sensory time cues pertain to the time of day or the time of year.

What amazed me was not only that White’s writing is inlaid with sensory time cues, but that even the insistent use of this time control technique reads so beautifully, not at all like a captain’s log or a list of historical dates one might have to memorize for an exam. It is worth noting that the word “time” occurs ten times in six pages, including when it appears in the words “summertime” and “daytime.” It is interesting, also, that there are no time stamps, age stamps, or sensory time cues in the final paragraph of “Once More to the Lake,” that it is the only paragraph in which these do not appear, and that it is the shortest paragraph by several lines:

When the others went swimming by, my son said he was going in, too. He pulled his dripping trunks from the line where they had hung all through the shower and wrung them out. Languidly, and with no thought of going in, I watched him, his hard little body, skinny and bare, saw him wince slightly as he pulled up around his vitals the small, soggy, icy, garment. As he buckled the swollen belt, suddenly my groin felt the chill of death. (538)

As I read the ending of “Once More to the Lake,” which seemed to comment on the passage of time without any direct references to time itself, it was clear that time stamps and sensory time cues were not the extent of the time control techniques used by White. Some other technique was at work here. I opened my letter from Glover again to see how else White and Didion might be controlling time.

E.B. WhiteElwyn Brooks “E. B.” White

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Tenses and tense changes

The second time control technique that Glover had listed was the use of tenses and tense changes. This refers to a writer’s decision about what tense to use, or how to express the time during which the main action in the essay takes place, and any intentional changes in that tense. I looked again at “Goodbye to All That” to see what tense Didion uses in her narrative. The first paragraph of the essay is twenty-five lines long and is comprised of only five sentences. (Long, complex sentences are typical of Didion’s style, so complete quotations often seem excessive and unnecessary; however, I’ve provided the first paragraph in its entirety here to serve as an example of how Didion controls time through tense and tense changes, and for future reference.) The narrator begins by making a statement in the present tense, and then eases back into a memory in the simple past:

It is easy to see the beginnings of things, and harder to see the ends. I can remember now, with a clarity that makes the nerves in the back of my neck constrict, when New York began for me, but I cannot lay my finger upon the exact moment it ended, can never cut through the ambiguities and second starts and broken resolves to the exact place on the page where the heroine is no longer as optimistic as she once was. When I first saw New York I was twenty, and it was summertime, and I got off a DC-7 at the old Idlewild temporary terminal in a new dress which had seemed very smart in Sacramento but seemed less smart already, even in the old Idlewild temporary terminal, and the warm air smelled of mildew and some instinct programmed by all the movies I had ever seen and all the songs I had ever heard sung and all the stories I had ever read about New York, informed me that it would never be the same again. In fact it never was. Some time later there was a song on all the jukeboxes on the upper East Side that went “but where is the schoolgirl who used to be me,” and if it was late enough at night I used to wonder that. I know now that almost everyone wonders something like that, sooner or later and no matter what he or she is doing, but one of the mixed blessings of being twenty and twenty-one and even twenty-three is the conviction that nothing like this, all evidence to the contrary notwithstanding, has ever happened to anyone before. (225-226)

The essay begins in the simple present with the simple present verbs “is,” “see,” “see,” “can remember,” “makes,” and “constrict,” but then the tense dances between simple present and simple past with the verbs “began,” “cannot lay,” “ended,” “can/cut,” “is,” and “was.” This final change to simple past smoothly transitions to the simple past verbs that the following sentence begins with: “saw,” “was,” “was,” and “got off.” However, in the middle of that sentence, Didion changes from simple past to past perfect, with “had seemed” and then switches back to the simple past, “smelled,” “programmed,” and then switches tenses again with the past perfect trio: “had/seen,” “had/sung,” and “had/read,” before using a final modal verb, “would never be.” This complex sentence is followed by the simple past tense declarative statement, “In fact it never was.” In the next sentence Didion changes again to the simple past, “was,” “went,” and then “used to be,” and “used to wonder.”  The next sentence starts in the simple present tense to contrast her present self with her past self (“know,” “wonders,” “is doing,” “being,” and “is”) before ending with the present perfect “has/happened.”

Within this one paragraph Didion moves with startling grace through several tenses and times. She navigates between the time of writing and the time of her experience with stunning grammatical complexity. She begins in the present moment (the time of writing, or what I call the narrative present) with the simple present tense, and then moves to a specific past time (the moment of her arrival in New York) with the simple past tense. She switches briefly to the past perfect to reflect on a decision she made in Sacramento (an event in the slightly more distant past) that she regrets upon arrival in New York (the more recent past) using again the simple past tense. She then uses the past perfect tense to reflect again on her life prior to New York and how she “had been” prepared for her arrival in New York, which spans a period of time from an unspecified point in the past up to a specific past moment. Didion then moves to a more recent past event in which she recalls feelings of nostalgia for a more distant past, using again the simple past tense. Finally, Didion brings the reader back to the narrative present to share her current understanding in the simple present tense, but she ends on a twist with the present perfect tense, which begins at an unspecified time in the past and ends in the present moment.

In total, she uses simple present, simple past, past perfect, present perfect and a modal verb to describe seven different times. This general pattern repeats, with some variation, throughout “Goodbye to All That.” Paragraphs often start with a simple present reflection, leading to a simple past scene, followed by a past perfect reflection, then returning to a simple past scene, and ending with a simple present reflection. The final paragraph of the essay, in which Didion reflects on her last visit to New York, serves as an example of a variation on that general pattern of tense and tense changes:

It was three years ago that he told me that, and we have lived in Los Angeles since. Many of the people we knew in New York think this a curious aberration, and in fact tell us so. There is no possible, no adequate answer for that, and so we give certain stock answers, the answers everyone gives. I talk about how difficult it would be for us to “afford” to live in New York right now, about how much “space” we need. All I mean is that I was very young in New York, and that at some point the golden rhythm was broken, and I am not that young anymore. The last time I was in New York was in a cold January, and everyone was ill and tired. Many of the people I used to know there had moved to Dallas or had gone on Antabuse or had bought a farm in New Hampshire. We stayed ten days, and then we took an afternoon flight back to Los Angeles, and on the way home from the airport that night I could see the moon on the Pacific and smell jasmine all around and we both knew that there was no longer any point in keeping the apartment we still kept in New York. There were years when I called Los Angeles “the Coast,” but they seem a long time ago. (238)

Here, Didion begins with the simple past “was” and “told,” and then switches to the present perfect “have lived.” The second sentence moves from simple past “knew,” to simple present “think” and “tell.” Then Didion starts the third sentence with the simple present “is” and continues in the simple present, including one modal “would,” throughout that and the following sentence. Then she transitions from the simple present tense statement “All I mean” to the simple past reflection, “I was very young” back to the simple present “I am not that young anymore.” This moves the reader nicely into her next piece of reflection, her trip back to New York, which occurs in the simple past and her reflection on what had happened to her old friends, whose actions take place in the past perfect tense, “had moved,” “had gone,” and “had bought.” The next sentence starts again with simple past, “stayed” and “took,” then uses the modal “could see,” “smell,” and then the past “knew,” “was,” “keeping,” and “kept.” In the final sentence Didion moves readers from the simple past, “were” and “called” to end in the simple present with “seem.” Here Didion uses simple past, present perfect, simple present, and past perfect to express action occurring at seven distinct times.

Goodbye to All That

I wondered if “Once More to the Lake,” uses tenses and tense changes similarly to “Goodbye to All That.” White’s essay, like Didion’s, is framed by a present-time narrator who reflects on a past time and, like Didion, White’s essay isn’t about a specific event that occurred in the past, but rather it’s about a place where past action occurred over several seasons. I looked again at the first paragraph of “Once More to the Lake” to see what tenses and tense changes White uses.

Unlike Didion’s essay, which begins in the present tense, White’s essay begins in the simple past. In the first three sentences he refers to his childhood adventures on the lake with the verbs “rented,” “took,” “got,” “had,” “rolled,” “was,” “thought,” and “returned.” Then the fourth sentence switches to the present prefect with “have/become,” and then the simple present “are” and “make” as White writes about his current preference for the ocean over lakes. Then in the fifth sentence, the final sentence of the paragraph, White expresses his nostalgia for the placid lake of his youth and the tense returns to the simple past, with the verbs “got,” “bought,” and “returned/to revisit.” There is also one occurrence of “used to” in that fifth sentence, which acts irregularly (much like “would always”) and refers to the repetition of past actions.

As I continued to look through the essay, I realized that most of the action in “Once More to the Lake” occurs during two distinct times in the past: the past of White’s childhood on the lake and the past of his recent visit to the lake. The only exceptions are the brief use of the simple present and present perfect in the opening paragraph when White writes of his preference for saltwater, and a present modal in the second paragraph when White writes of memory: “It is strange how much you can remember about places like that once you allow your mind to return into the grooves that lead back” (533). When writing about and comparing two past times they can easily become muddled without strong grammatical indicators, but it occurred to me that White likely controls his choice of verb tenses and changes between tenses in order to clearly express these two distinct past times.

I looked for text that describes White’s week-long trip to the lake with his son to see what verb tenses he uses to describe that time and landed on the fifth paragraph, where White and his son go out fishing:

We went fishing the first morning. I felt the same damp moss covering the worms in the bait can, and saw the dragonfly alight on the tip of my rod as it hovered a few inches above the surface of the water. It was the arrival of this fly that convinced me beyond any doubt that everything was the same as it had always been, that the years were a mirage and that there had been no years. The small waves were the same, chucking the rowboat under the chin as we fished at anchor…We stared silently at the tips of our rods, at the dragonflies that came and went. I lowered the top of mine into the water, tentatively, pensively dislodging the fly, which darted two feet away, poised, darted, two feet back, and came to rest again a little farther up the rod. There had been no years between the ducking of this dragonfly and the other one—the one that was part of memory. I looked at the boy who was silently watching his fly, and it was my hands that held his rod, my eyes watching. I felt dizzy and didn’t know which rod I was at the end of. (534)

White starts this paragraph in the simple past with the verbs “went” and “felt” and the past continuous “covering.” In fact, all of the following action occurs in the simple past tense (“saw,” “alight,” “hovered,” “convinced,” and so on) until White reflects that the lake and the activities that take place at the lake are unchanged from when he was young. When White harkens further back he writes “everything was as it always had been,” and “there had been no years.” Both statements are in the past perfect tense. Then White returns to the simple past and past continuous as he refocuses on the fishing expedition with the verbs “were,” “chucking,” and so on. This pattern of referring to the recent past trip to the lake with his son in the simple past and past continuous carries forward into the next paragraph when a fish is caught: “We caught two bass, hauling them briskly as though they were mackerel, pulling them over the side of the boat…” (534). And the tense changes again to the past perfect when White iterates for a third time that there “had been no years” (535) between his own boyhood on the lake and his son’s.

I decided then to look at text that primarily describes White’s boyhood experiences on the lake to see what verb tense is dominant there. I selected a paragraph on the fourth page, focusing on the second half of the paragraph where White watches his son learn to use an outboard motor and reflects on how he had used a motor when he was young:

Watching him I would remember the things you could do with the old one cylinder engine with the heavy flywheel, how you could have it eating out of your hand if you got really close to it spiritually. Motorboats in those days didn’t have clutches, and you would make a landing by shutting off the motor at the proper time and coasting in with a dead rudder. But there was a way of reversing them, if you learned the trick, by cutting the switch and putting it on again exactly on the final dying revolution of the flywheel, so that it would kick back against compression and begin reversing…It took a cool nerve because if you threw the switch a twentieth of a second too soon you would catch the flywheel when it still had speed enough to go up past center and the boat would leap ahead, charging bull fashion at the dock. (536-537)

I found here that instead of using the past perfect tense to express actions that occurred or conditions that were present during his boyhood, White predominantly uses modal verbs and conditionals to express repeated actions in the past. The foregoing excerpt begins with the past continuous “watching” and then the modal “would remember,” and “could do,” where the modal verb “would” expresses repeated past action and “could” expresses a past ability. This is followed by the conditional “could have/if,” which expresses a possibility. In the next sentence, White uses a modal “would” again, then an “if/would” conditional in sentence after that, and he finishes the paragraph with an “if/would/would” conditional.

White’s use of modal verbs continues into the next paragraph when he recalls the trip with his son as a completed past event: “We had a good week at camp…We would be tired at night and lie down in the accumulated heat of the little bedrooms after the long hot day and the breeze would stir almost imperceptibly outside…Sleep would come easily and in the morning the red squirrel would be on the roof, tapping out his gay routine.” In these cases, the modal “would” is used to express past actions and conditions repeated over several nights of the week-long stay.

While nearly all of “Once More to the Lake” occurs in the past, White uses different verb tenses to express different types of past action. To describe an active scene, such as fishing with his son, White uses simple past and past continuous, but to describe patterns of action that happened when he was younger, or patterns of action completed in the more recent past, he uses modal verbs. When reflecting on the ways in which the lake was unchanged from the time of his boyhood to the time of his visit with his son, White uses the past perfect tense. These clearly delineate for the reader what type of past action is occurring: White’s own distant past, his recent past with his son, or the lake’s past.

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Time clauses: temporal conjunctions, adverbs, and prepositional and adverbial phrases

However, there was more to White’s and Didion’s time control than time stamps and verb tenses. As I searched for tenses and tense changes, I noticed that time-related information was often offset in a separate clause, which I learned is called a subordinate clause of time. Clauses of time are always subordinate, or auxiliary, and contain information about when the action in the main clause occurs. In “Goodbye to All That,” for example, Didion writes: “It was three years ago that he told me that, and we have lived in Los Angeles since.” The sentence begins in the past tense with a subordinate clause of time which tells when an action occurs (in this case an action revealed in the previous paragraph of the essay) and then switches to the present tense in the main clause which refers to a present condition, i.e. her living in Los Angeles.

I noticed a key word in the main clause that Glover had flagged as another time control technique: the word, “since.” In his letter, Glover said to look for conjunctions of time, adverbs of time, and adverbial phrases of time. Temporal conjunctions tell when an action happens. The most common temporal conjunctions are: when, whenever, after, before, until, since, while, once, and as. Temporal adverbs are more varied and can be broken into four main groups. The first type of temporal adverb expresses the definite time of an action, for example: now, today, tonight, then, tomorrow, yesterday. The second type expresses the definite frequency of an action, for example: daily, nightly, weekly, monthly, yearly, annually, and so on. The third type expresses the indefinite frequency of an action: always, ever, constantly, generally, frequently, often, sometimes, occasionally, rarely, seldom. The fourth type of temporal adverb expresses time relationships between actions: already, before, first, finally, just, since, last, late, later, soon, still, yet. There is some overlap between temporal adverbs of this type and temporal conjunctions. Temporal adverbial phrases are two or more words that serve as an adverb, such as: in a minute, any time, as soon as, after the movie, and so on.

I looked to see how Didion uses temporal conjunctions, adverbs and adverbial phrases in “Goodbye to All That.” I started again with the first paragraph, where Didion uses the time conjunctions “when,” “once,” and “before.” Temporal adverbs are more common. In the first paragraph, “never” appears three times, “ever” appears four times, and “first,” “already,” “late,” and “now” each appear once. Didion also uses two temporal adverbial phrases: “some time later” and “sooner or later.” As I kept reading, I was surprised to see  how abundantly Didion had scattered temporal conjunctions, adverbs, and adverbial phrases throughout “Goodbye to All That.”

An excellent example of Didion’s frequent use of temporal conjunctions, adverbs, and adverbial phrases (as well as her complex sentence style) comes a couple pages into the essay when she foreshadows the end of her time in New York in a scene where she is still enjoying her early days there:

I could taste the peach and feel the soft air blowing from a subway grating on my legs and I could smell lilac and garbage and expensive perfume and I knew it would cost something sooner or later—because I did not belong there, did not come from there— but when you are twenty-two or twenty-three, you figure you will have a high emotional balance, and be able to pay whatever it costs. I still believed in possibilities then, still had the sense, so peculiar to New York, that something extraordinary would happen any minute, any day, any month. (228-229)

Still attuned to Didion’s use of age stamps, sensory time cues, verb tense and tense changes in essays, I noticed that in these two sentences Didion uses the authorial age stamp “twenty-two or twenty-three,” she hints at summertime with the sensory time cues “peach” and “soft air blowing,” and she begins with the modal verb “could” and continues in the simple past, “smell,” “knew,” before switching to the modal “would,” and simple future, “will,” “pay.” The second sentence starts in the simple past “believed” and “had” and uses the modal verb “would.” Now that I was looking beyond those time control techniques I could also see that she uses the temporal conjunction “when,” and the temporal adverbs “later” and “then,” and “still” twice. In addition to those, she uses the temporal adverbial phrase, “sooner or later,” and a string of three phrases, “any minute, any day, any month.”

After reading through “Goodbye to All That” with an eye trained to this new time control technique, I noticed that Didion often uses temporal adverbs of indefinite frequency to express ultimate conditions. For example, it isn’t Didion’s style to write that the majority of the songs and stories she heard about New York led her to believe that living there would change her life. Instead she writes “all the movies I had ever seen and all the songs I had ever heard sung and all the stories I had ever read about New York, informed me it would never be quite the same again” (226). In fact, the word “ever” appears seven times, “never” appears thirteen times, and “always” appears five times in the essay. “First” is used seven times and “last” is used three times. The most common temporal adverbs pertaining to action that occurred while she lived in New York express relationships in time, such as “already,” “often,” “still,” and “later.” There is not a single paragraph in all of “Goodbye to All That” that does not contain temporal conjunctions, adverbs, or adverbial phrases.

I noticed something else, too. Throughout her essay Didion writes the time of day during which scenes take place. These she often writes as temporal prepositional phrases, which act like adverbial phrases but contain a preposition and a noun. For example, her use of “at night” in the first paragraph: “Some time later there was a song on all the jukeboxes on the upper East Side that went ‘but where is the schoolgirl who used to be me,’ and if it was late enough at night I used to wonder that” (226). Didion uses several temporal prepositional phrases throughout “Goodbye to All That,” including “in the spring” (227), “on nights like those” (229), “in the morning” (233), “in the early morning” (234), “in the night” (234), “at dawn,” (234) and many more.

I wondered if White uses temporal subordinate clauses in the same way as Didion or if the two writers’ methods of time control  differ on the level of conjunctions, adverbs and adverbial phrases. The first thing I noticed looking at “Once More to the Lake” was that White uses far more temporal adverbial phrases than Didion, starting with the phrase contained in his essay’s title, “once more.” I read again the opening paragraph of the essay and found that nearly every sentence contained temporal adverbial phrases and saw that White had used temporal conjunctions, adverbs, and prepositional phrases as well:

One summer, along about 1904, my father rented a camp on a lake in Maine and took us all there for the month of August. We all got ringworm from some kittens and had to rub Pond’s Extract on our arms and legs night and morning, and my father rolled over in a canoe with all his clothes on; but outside of that the vacation was a success and from then on none of us ever thought there was any place in the world like that lake in Maine. We returned summer after summeralways on August 1 for one month. I have since become a salt-water man, but sometimes in summer there are days when the restlessness of tides and the fearful cold of the sea water and the incessant wind that blows across the afternoon and into the evening makes me wish for the placidity of a lake in the woods. A few weeks ago this feeling got so strong I bought myself a couple of bass hooks and a spinner and returned to the lake where we used to go, for a week’s fishing and to revisit old haunts. (533)

White uses three temporal adverbial phrases in the first sentence: “one summer” and “along about 1904,” both of which are offset in temporal subordinate clauses, and “for the month of August.” I noted that two of these adverbial phrases also contained the time stamps “1904” and “August.” In the second sentence, White uses two adverbial phrases: “night and morning” and “from then on.”  The third sentence contains the temporal adverbial phrases “summer after summer,” and “for one month,” the temporal adverb “always,” and the prepositional phrase “on August 1.” The fourth sentence is the only sentence without an adverbial phrase, but it does contain the temporal adverbs “since” and “sometimes,” the temporal prepositional phrases “in the summer,” “across the afternoon,” and “into the evening,” and the temporal conjunction “when.” The fifth sentence contains two temporal adverbial phrases: “A few weeks ago” and “for a week’s fishing.”

As I continued to look through “Once More to the Lake,” I noticed that, as in Didion’s essay, every single paragraph contains at least one temporal conjunction or adverb, or temporal prepositional or adverbial phrase. Most of them contained many more than one. I also noticed that he uses the temporal adverb “first” often, seven times in the essay with two of those times occurring in the adverbial phrase “first morning.” But unlike Didion, White never uses the word “last.” I noticed that White also routinely uses temporal prepositional phrases, such as “in the daytime” or “at night” (536), and in these he often inserts an adjective, for example “in the still evening” (536) and “in the shining night” (537).

It was then that I realized what time control technique White uses in the final paragraph of “Once More to the Lake” to elicit a sense of time passing without making use of time stamps, age stamps, or dramatically shifting verb tenses. I read that paragraph again, this time looking for temporal conjunctions, adverbs and prepositions. I found four, one in each sentence:

When the others went swimming by, my son said he was going in, too. He pulled his dripping trunks from the line where they had hung all through the shower and wrung them out. Languidly, and with no thought of going in, I watched him, his hard little body, skinny and bare, saw him wince slightly as he pulled up around his vitals the small, soggy, icy, garment. As he buckled the swollen belt, suddenly my groin felt the chill of death. (538)

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Then/now constructions

By this time, I was beginning to feel like I had a solid grasp on time control techniques. I’d read “Goodbye to All That” and “Once More to the Lake” at least a dozen times each. I’d learned about time stamps like “Christmas” and “1904.” I’d scoured both essays for verb tenses and tense changes and observed how each writer uses them differently to express time changes. I’d looked as temporal conjunctions and adverbs, and temporal adverbial and prepositional phrases. Surely this was sufficient for a writer to move a story through time, to establish the chronology of events and deftly move from sentence to sentence and paragraph to paragraph. However, when I looked back to my letter from Glover I saw that my exploration of time control was not yet over. In his letter he wrote that the use of syntactic then/now constructions allows writers “to quickly juxtapose a past event with the present.” When I began to explore then/now constructions I saw that time control is more than just establishing a coherent baseline for a story, a beginning that leads to a middle and then to an end; time control is the key to showing how the writer is affected by and changes in response to the events within a text. Then/now constructions carry this trick off with aplomb.

Didion’s first use of a then/now construction occurs in the first paragraph of “Goodbye to All That.” Didion recalls hearing a popular song after she’d lived in New York for some time, she relates how the lyrics of the song affected her when she heard it and what she thinks about them in the narrative present: “…there was a song on all the jukeboxes that went ‘but where is the school girl who used to be me,’ and if it was late enough at night I used to wonder that. I know now that almost everyone wonders something like that, sooner or later…” (226). Here, “then” is expressed in the “used to be me” of the lyrics and echoed in “I used to wonder.” This is followed by “I know now,” which concisely juxtaposes, as Glover had said, the way Didion thought at the time of the experience and the way she thinks at the time of writing.

In the second paragraph of “Goodbye to All That” Didion uses a then/now construction when she reflects on how she had been sick in bed for three days after her arrival in New York, laid up in a hotel room with a broken air conditioner. She writes that she never called the front desk to have the air turned off because she wasn’t sure how much to tip the person who would come to fix it. She reflects, “was anyone ever so young? I am here to tell you that someone was” (227). When using then/now constructions, Didion tends to vary her word choice. That is, she doesn’t exactly say “Then I was young, but now I am old,” but she repeats this sentiment throughout her essay using different phrases and constructions. Often she expresses “then” through the past tense, and will follow that implicit “then” with an explicit “now.”  For example, close to the end of the essay, as Didion’s time in New York is nearing its end, she contrasts two “thens” and a “now”: “I had never before understood what ‘despair’ meant, and I am not sure I understand now, but I understood that year” (237). Here, “before” and “that year” express two previous times with a “now” in between. By juxtaposing a happier “before,” a despairing “that year,” and a happier “now,” Didion book-ends a particular time, thereby showcasing how she was affected by staying too long in New York.

In the final paragraph Didion is more direct in using the then/now construct than elsewhere. She writes: “All I mean is that I was very young in New York, and that at some point the golden rhythm was broken, and I am not that young any more” (238). Here Didion expresses “then” through “I was” and expresses “now” through “am not/any more.” This passage also reveals how crucial the then/now construct is in conveying the central thought of Didion’s essay, and exemplifies how then/now constructs are a key component of the personal essay as a form, which often explores a past experience through a present-time lens.

As I was looking for then/now constructions I noticed another time control technique that Didion often employs. When transitioning from a scene in the narrative present to a past scene or when contrasting present and past, Didion often uses a phrase to fade into the past. For example, in the first paragraph she begins the first sentence in the “now” but transitions to the past with the phrase “I can remember”: “It is easy to see the beginnings of things, and harder to see the ends. I can remember now…when New York began for me…” (225). Didion starts the second section in a similar way: “In retrospect, it seems to me that those days before I knew the names of all the bridges were happier than the ones that came later” (227). And again at the start of the second paragraph of the second section: “I remember once, one cold bright December evening…” (227). By using what I came to think of as reflective fades, Didion transitions the reader smoothly into another time. “I remember” is used most often and appears in various iterations: “I can remember now” is used once, “I remember once” is used once, and “I remember” is used three times. Additionally, “in retrospect” and “I recall” are both used once in the essay.

It occurred to me that White’s approach to the then/now construct would likely differ from Didion’s because most of his essay is set between one distinct past time and one habitual past time with very little “now.” And whereas Didion’s essay focuses on contrasting the relatively distant “then” of her youth in New York and the more recent “then” of her aging out of New York with the “now” of the narrative present, White’s essay is about how the lake of his youth and the patterns of life are unchanging, how “then” is just like “now”; at moments it almost is “now.” However, I recalled that there are some incidents of contrast in “Once More to the Lake,” times where White notices a few small changes around the lake and in society and also notices how he has changed. I wondered if he uses then/now constructions to show these contrasts.

Essays of E.B. White cover image

I didn’t have to look far for an answer, and I found that White’s then/now constructions do appear differently than Didion’s. In the first paragraph White recalls how after his family’s first vacation “none of us ever thought there was any place in the world like that lake in Maine.” After a brief sentence about how the family returned to the lake, he contrasts “then” when he preferred the lake to all other places with: “I have since become a salt-water man…” (533). This is White’s clearest use of the then/now construct to show how he changed over time, however White does use similar constructs to describe the few ways in which the lake had changed. For example, White recalls that when he was a child and his family visited the lake, arriving “had been so big a business in itself.” A farm wagon would pick them up at the train station, and they’d load all of their trunks and head for the lake where they were greeted by other campers with “shouts and cries” (536). White writes, in a parenthetical sentence, “(Arriving was less exciting nowadays, when you sneaked up in your car…and in five minutes it was all over, no fuss, no loud wonderful fuss about trunks)” (536). Here, White uses the past perfect tense “had been” to indicate “then” and juxtaposes it with “nowadays.”

In the next paragraph White contrasts another difference at the lake with a then/now construct as he talks about how outboard motor technology had advanced:

The only thing that was wrong now, really, was the sound of the place, an unfamiliar nervous sound of the outboard motors. That was the note that jarred, the one thing that would sometimes break the illusion and set the years moving. In those other summertimes all motors were inboard; and when they were at a little distance the noise they made was a sedative, an ingredient of summer sleep. (536)

The word “now” is contrasted with the temporal prepositional phrase “in those other summertimes,” which are “then.” As in the example from the essay’s first paragraph, White spreads his now/then construction over three sentences, with a descriptive sentence between the times he’s contrasting. I noticed as I was looking for now/then constructions that White also uses reflective fades but in a slightly different way from Didion because he only uses the narrative present in the first two paragraphs. In the second paragraph, White writes, “I guess I remembered,” and then again, “I remembered” (533), and then later, “I kept remembering all this,” “I would remember,” and “I kept remembering everything” (536-537).

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Meta-text

Syntax certainly added some fireworks to time control and began to connect the chronology of a story to the meaning of a story. However, I couldn’t help but wonder: Is time control really just about grammar? Is it all parts of speech, word choice and order, and juxtaposing then with now? I referred again to Glover’s letter and saw one final time control technique on his list, something he called “meta-text.” Meta-text, Glover said, “comments on memory or time and tells the reader how the text is organized in terms of time.” So meta-text tells the reader how time functions within the essay and how it functions for the narrator or characters within the essay. It seemed too good to be true, this claim that a writer would explicitly tell readers how to read their essay. And surely, I thought, I would have noticed the first ten or so times I read White’s and Didion’s essays if they had. Yet back I went for another reading of “Goodbye to All That.”

To my chagrin I saw Didion’s meta-text had been there the whole time, plain as print in the first two sentences of the first paragraph of “Goodbye to All That”:

It is easy to see the beginnings of things, and harder to see the ends. I can remember now, with a clarity that makes the nerves on the back of my neck constrict, when New York began for me, but I cannot lay my finger upon the moment it ended, can never cut through the ambiguities and second starts and broken resolves to the exact place on the page where the heroine is no longer as optimistic as she once was. (225)

This passage illustrates how meta-text can either comment directly on how time flows within the narrative or refer to how memory functions for the writer. For example, when Didion writes, “It is easy to see the beginnings of things, and harder to see the ends” and that she can “never cut through the ambiguities…to the exact place on the page where the heroine is no longer” optimistic, this informs the reader that Didion’s essay has a clear beginning, but otherwise it lacks a linear chronology. There is no decisive climax, but rather a series of events that move forward and backward in time, and are “ambiguous” but somehow lead to the end. And when Didion writes that she can “remember now with a clarity that makes the nerves on the back of my neck constrict,” this tells the reader how memory functions for Didion, and sets up an expectation for scenes to be written with detailed precision.

In fact, this is how “Goodbye to All That” reads. The essay starts with this reflective, self-referential text and shifts to the scene where the essay’s action clearly begins, her arrival in New York. She describes her arrival with clarity, as predicted, noting that it was her first time in New York, what age she was then, what model plane she arrived in, what terminal she landed at, what she was wearing, how she’d felt about what she was wearing at two separate times (“…a new dress which had seemed very smart in Sacramento but seemed less smart already…” [225-226]), how the air felt and how it smelled, and how she felt internally about her arrival all in the third sentence of the essay. In the fourth sentence she jumps ahead in time (using the temporal adverbial phrase “some time later”) to when she listened to a popular song playing on jukeboxes on the upper East Side and felt nostalgic for her younger self, and then jumps to the narrative present (using a now/then construction previously examined) to comment on her past feelings. This non-linear time flow, which shifts from the present to a distant past, to a more recent past, and back to the present, is coherent for the reader because Didion explains at the outset of the essay that this is what the reader should expect.

Didion uses meta-text to illustrate both time-flow and the workings of memory twice more in “Goodbye to All That,” at the beginning of the second section and at the beginning of the third. In the second sentence of the second section Didion writes:

Part of what I want to tell you is what it is like to be young in New York, how six months can become eight years with the deceptive ease of a film dissolve, for that is how those years appear to me now, in a long sequence of sentimental dissolves and old-fashioned trick-shots—the Seagram Building fountains dissolve in snowflakes, I enter a revolving door at twenty and come out a good deal older, and on a different street. (227)

Didion begins again with meta-text, explaining that the essay flows through eight years and passes from year to year and scene to scene with the “ease of a film dissolve.” She then refers to her own memory, stating that the eight years she was in New York are like a montage of “sentimental” fades. The next paragraph begins with Didion bringing a friend to a party one December evening to see new faces (227). The next paragraph is about how Didion “was in love with New York,” and she recalls walking around one twilight in spring eating a peach, and she recalls getting her first job in the big city, and peering into the windows of brownstones in the winter (228-229). Sentimental scenes dissolve into each other that are seemingly uncorrelated and decidedly unchronological.

At the beginning of the third section Didion writes from the narrative present that when she remembers New York, “it comes in hallucinatory flashes, so clinically detailed that I sometimes wish that memory would affect the distortion with which it is commonly credited” (233). As with the two previous examples of meta-text, Didion restates that the sequence of events is non-linear and instead of being driven by chronology, her essay pops with “hallucinatory flashes.” Didion also reiterates that her memory is precise and scenes, however hallucinatory, are “clinically detailed.”

As promised in the essay’s initial meta-text, Didion is unable to identify at what point she was “no longer as optimistic” as she had been, and the third section ends with Didion still enjoying parties. She lists various sorts of parties she enjoyed and says it was a very long time before she “began to understand…that it is distinctly possible to stay too long at the Fair” (236). Then the fourth section begins: “I could not tell you when I began to understand that. All I know is it was very bad when I was twenty-eight” (236). In the first paragraph, Didion describes how time flows in her essay, says that the basic chronology is non-linear, and that scenes, though perhaps ambiguous or appearing in a broken sequence, are written with vibrant sensory details. Additionally, she predicts that there will not be an “exact place on the page” where her transformation from young and optimistic to older and less optimistic would take place, and so readers are prepared when Didion jumps from enjoying being young in New York to suddenly feeling “very bad” at twenty-eight.

Is White as explicit as Didion about how time flows in “Once More to the Lake”? And does he also tell the reader how time and memory function for him as the narrator? Again, I didn’t have to look far for an answer. White’s first use of meta-text appears in the second paragraph. He writes:

I wondered how time would have marred this unique, this holy spot—the coves and streams, the hills that the sun set behind, the camps and paths behind camps. I was sure the tarred road would have found it out, and I wondered in what other ways it would be desolated. It is strange how much you can remember about places like that once you allow your mind to return into the grooves that lead back. You remember one thing, and that suddenly reminds you of another thing. (533)

White uses meta-text to inform readers that he will be comparing the lake of his childhood with how the lake is in the narrative present, and will thereby judge if time is a force that only and always mars and desolates. Like Didion he comments on how memory functions for him, saying one memory sparks another memory. However, unlike Didion he is not only interested in how time has affected him, but in how time has affected the lake. In this respect the lake itself becomes a character in his essay and so White entwines how time affects both himself and the lake.

White uses meta-text again in the fourth paragraph, where he writes that as soon as he and his son settled into camp he could tell “that it was going to be pretty much the same as it had been before” (534). The sameness of the lake and the smell of the camp and the presence of his young son warp time for White. Of his son he writes:

I began to sustain the illusion that he was I, and therefore, by simple transposition, that I was my father. This sensation persisted, kept cropping up all the time we were there. It was not an entirely new feeling, but in this setting it grew much stronger. I seemed to be living a dual existence. I would be in the middle of some simple act, I would be picking up a bait box or laying down a table fork, or I would be saying something, and suddenly it would be not I but my father who was saying the words or making the gesture. It gave me a creepy sensation. (534)

This “simple transposition” sets up the conflation of past and present time that occurs in the following scene when White takes his son fishing. While the two are on a boat with their rods in the water, a dragonfly lands on the tip of White’s rod, just as he recalled had happened when he went fishing as a boy. This occurrence confirms for White that “there had been no years” between the trips of his childhood and the trip with his son, a sentiment which he expresses two more times before they pack up and quit fishing. Then when White and his son go up to dinner that evening at a farmhouse he notes that “the waitresses were the same country girls” as had served him as a child, “there having been no passage of time.” This is followed by perhaps the best remembered passage in “Once More to the Lake,” which also is a piece of meta-text and could serve as the essay’s treatise on time:

Summertime, oh, summertime, pattern of life indelible, the fade-proof lake, the woods unshatterable, the pasture with the sweetfern and the juniper forever and ever, summer without end; this was the background, and the life along the shore was the design, the cottagers with their innocent and tranquil design, their tiny docks with the flagpole and the American flag floating against the white clouds in the blue sky…This was the American family at play… (535)

This reflection, which comes about halfway through the essay, also cues the reader that White’s twining of himself and his son begins to unravel. Summertime, the woods, the lake: these provide the unchanging background. But the design does change somewhat over time: the waitresses have clean hair, the boat motors are different, the roads are tarred, the paths are for cars rather than horse-drawn carts, and White has grown older. The “simple transposition” which carries White back to his boyhood also places him in the role of the father, and in this role he can feel himself falling away from the vivacious current of life. When White’s son and several other campers decide to go for a swim after a thunderstorm, White remains on shore. He watches as his son pulls on wet swimming trunks and the essay ends: “As he buckled the swollen belt, suddenly my groin felt the chill of death”(538).

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Conclusion

That was it, I’d gone through Glover’s entire list of time control techniques and found that both Didion and White use every single one to manage, manipulate, and comment on the flow of time in their essays. Some techniques they use similarly and some techniques they use to produce different effects, but they both use all of them. I was not surprised to see that both writers use time stamps, or that Didion uses more than White as her essay is longer. Nor was I surprised that both writers change between verb tenses to show different sorts of action occurring across different times. I was surprised, however, to see how Didion expresses past scenes primarily in the simple past with frequent jumps to the narrative present, and how White remains almost entirely in the spheres of two past times, which he expresses using distinct forms of the past tense and modal verbs. That both writers use temporal conjunctions and adverbs and temporal prepositional and adverbial phrases was similarly not a surprise, but I was astounded by how often they use them and how often they repeat particular words and phrases; for example, Didion’s tendency to talk about the “first” and “last” time events occurred and White’s frequent use of temporal prepositional phrases, like “in the morning.”

I was somewhat familiar with then/now constructions before writing this paper, but had previously thought of them as a tool of narrative voice, not of time flow. Yet when I considered then/now constructions as a time control technique it became clear that the desire to look at their past experience through the lens of their present self is the defining paradigm and driving force of both White’s and Didion’s essays, and perhaps of personal essays in general.

What was most surprising was that both writers use meta-text to guide readers by describing how time flows in their essays, how scenes are sequenced, and what to expect of the essays’ basic chronologies and conclusions. For example, Didion explains that she is examining a period of eight years, and so her essay is predictably longer than White’s, who is recollecting a week-long trip and comparing it with the month-long trips of his childhood; Didion writes that her essay flows like a series of film dissolves and writes her scenes accordingly; White writes of how one memory sparks another memory, and so he describes a fishing scene with his son that reminds him of fishing when he was a boy.

It was early in June when I’d started wrangling with time control, unsure then of what the technique was even called, and it was late September when I finished my study. I reached for the same drab, fleece blanket that I had wrapped myself in that chilly morning a few months ago as I headed out to my patio, hot coffee in hand, to marvel at all I’d learned from two little essays by White and Didion. Time control techniques pervade “Goodbye to All That” and “Once More to the Lake.” Didion and White use time flow not only to clearly and cleanly move between scenes and events in their essays, but also to convey how time affected them as children, spouses, parents, and as writers, and to share the lessons they learned from memory. Time control in the personal essay is much more than a technique for establishing chronology; it is a vehicle for theme, an expression of mental and emotional evolution, and when properly managed, it makes writing soar. For readers the effect of masterful time control is not too far off from a ride in H.G. Wells’s time machine.

—Rosanna Gargiulo

Works Cited

Didion, Joan. “Goodbye to All That.” Slouching Towards Bethlehem. Simon and Schuster, 1979, 225-238.

Glover, Douglas. “Packet response.” Received by Rosanna Gargiulo, 8 August, 2016.

White, E.B. “Once More to the Lake.” The Art of the Personal Essay: An Anthology from the Classical Era to the Present, edited by Phillip Lopate, Anchor Books, 1995, 533-538.

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Rosanna Gargiulo graduated from UMass Amherst with a B.A. in Journalism in 2013. She lived in the Balkans, southern Africa, Mexico, and beyond, before returning to her home state, Maine, to work at her local newspaper. She currently lives in Bath with her husband and is a student in the Vermont College of Fine Arts MFA in Writing program. She likes to go for long, muddy walks along the coast with her three rescue mutts.

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Mar 082015
 

Ellena SavagePhoto via ellenasavage.com

Here’s a teaser from an essay on, yes, the personal essay by a delightful Australian writer and editor Ellena Savage, an essay that takes a critical theory view of the position of the personal essay as it is structured within the culture, a step back, as it were, from the usual shallow debates about “truth” and self expression, etc. that cloud the current N. American workshoppy atmosphere. The essay originally appeared in the magazine The Lifted Brow and now resides on Savage’s own site where you will find many other delightful texts.

We acknowledge the personal essay as an ideologically conflicted genre; that as genre, it necessarily deals in the ideograms of dominant culture; and that the genre, born of Enlightenment conditions, is interested in the maintenance of democracy and the valorisation of the individual. The personal essay is an attempt to transpose personal histories over collective ones.

This conflict we speak of arises from the historically instructive nature of the personal essay; that while valorising the individual, is culturally embedded in what Frederic Jameson names the linguistic representation of the dialectical process. It is a catalogue of a collective identity. To understand the personal essay, we are forced to read it within its cultural history.

via The Architecture of Me: Ideology and the Personal Essay | Ellena Savage.

Jul 022013
 

Sophfronia ScottPhoto by Tain Gregory

Sophfronia Scott offers here a thoughtful, provocative and pragmatic account of the ways a nonfiction writer can use reflection to engage the reader. She talks specifically about the use of techniques such as metaphor, direct appeal, shared experience and the right voice to engage the reader’s heart and imagination. Especially helpful are Scott’s explorations of particular texts to illustrate her technical points: Elie Wiesel’s Night, Eula Biss’s Notes from No Man’s Land, and James Baldwin’s Notes of a Native Son.

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Introduction

In the past I rarely embarked on a personal essay unless specifically asked for one by an editor because it never immediately occurred to me anyone would have any interest in what I had to say about a particular topic, especially if the action involved happened only to me. I have also had a distaste for the trend towards memoir in the publishing world. When the writer Douglas Goetsch, a recent graduate of Vermont College of Fine Arts, said to me in conversation that he thought the United States was suffering “from an epidemic of memoir,” I, having read my share of melodramatic manuscripts flooding the marketplace in recent years, was inclined to agree. There are, it seems, millions of keyboards where writers are too enthusiastically tapping out their tales of child abuse, alcohol abuse, road trips, adoption secrets, illness, injury, divorce, you name it. I saw no reason to add my words to this particular multitude.

However in August 2012 I found myself deeply engaged in the writing of a personal essay inspired by a series of tweets I had posted to a friend on Twitter describing a talk I’d had with the singer Lena Horne about learning to iron my father’s shirts. The previous day I had been ironing my husband’s shirts and I posted on Twitter:

I’m going to combine my housework with my literary love and pretend I’m a Tillie Olsen character: I stand here ironing…

lena-horne-smiling-475

The next morning I saw my friend had re-tweeted the post and as I tweeted my thanks for some reason the memory of my Lena Horne talk came to mind.  I wanted to tell my friend about it; he enjoys a good story and I thought he would appreciate it, especially since it included a celebrity. I sent the following in quick succession:

1.)   Thanks for the RT! I once had a conversation with Lena Horne about ironing—we both learned as girls…

2.)   …She said she could never get it right. “I used to weep over my daddy’s shirts.” I said, “And they were all white shirts,

3.)   …right?” My father’s shirts were all white too. She said yes. I was in my 30s. She was in her 80s. But we walked through…

4.)   …Central Park together as girls ironing our father’s shirts.

5.)   I’m in tears now remembering that day.

And I really was in tears. I embarked on the writing of an essay with no ambition other than to explore the source of those tears. This walk with Lena Horne was still in my heart and at the forefront of my mind over ten years later for a reason and, as I discovered as I wrote, those reasons had little to do with her. As the paragraphs of the essay came together I realized that walk had crystallized an important personal moment for me in which I recognized how much love and forgiveness had replaced the anger I once held for my difficult, demanding father.

“Such forgiveness is possible, I believe, not because he is long dead, but because of these unexpected moments of grace reaching across generations reminding me of this: the reason I hurt so much then was because I cared so much then—and still do. As I look back on that autumn afternoon and how Lena took my arm again as we continued our stroll through Central Park, I can see how in that moment I was in my 30s, Lena was in her 80s, but we were both girls ironing the shirts of the first men we ever cared for, and hoping they could feel our love pressed hard into every crease.”

The completed essay, “White Shirts,” when published in the September 2012 issue of Numéro Cinq Magazine, received favorable written responses. What surprised me about the posted comments was how many of the readers saw themselves and their own memories in my essay:

I recall my Aunt Virginia showing me how to iron a shirt when she was doing them for her husband and family of 5 boys after a morning of working in the fields. Yours are exactly the same instructions I recall her demonstrating. Thanks for sharing this evocative memory.

You’ve taken me back to my childhood, ironing the handkerchiefs and pillowcases while I watched my mother and grandmother iron starched white shirts. Thank you. 

This is precious, pulls you into the story, and encouraging to me as a young housewife finding I have grossly undercooked the potatoes in a casserole, and realizing just how quickly a cleaned bathroom collects new hair and dirt- I can get better!

This brings back my own ironing memories. My grandmother, who would be 120 if she were still alive, taught me how to iron. I don’t remember what she had me iron, but I do remember burning my fingers. If I look hard enough, I can still see the tiny scars.

This excited me as a writer—it was as though the essay had become bigger, more vital, because it had struck a chord for so many people. We were all, at once, at the ironing board with our mothers, aunts and grandmothers. I found myself thinking, if this is what creative nonfiction can do, this is the creative nonfiction I want to continue writing.

But how? I felt I had created this shared experience, a kind of universal appeal, by accident. I know the best essayists must be able to make such connections consistently. I decided to begin an exploration of the techniques these writers use to help them communicate their very personal experiences to the broadest possible audience. I believe this is a necessary exploration because, as Richard Todd says in Good Prose: The Art of Nonfiction, “In the family of writers, essayists play poor cousins to writers of fiction or narrative nonfiction.” Indeed their medium, the personal essay, is an unusual form because its existence defies the fact that the reader, at first blush, has no reason to read it. What is the essay’s purpose? Fiction offers entertainment as an essay can, but on a different level: fiction can also present escape, perhaps even a fantasy in which the reader can place him or herself as the main character. Journalistic nonfiction serves the purpose of educating the reader or providing desired information. Poetry can charm with its rhythms and imagery. These forms answer upfront the reader’s ongoing question of  “What’s in it for me?” In a society where words and phrases such as “So what?” and “navel-gazing” and “whatever” demonstrate a less than supportive environment in which to offer one’s story, the essay is immediately at a disadvantage. In everyday conversation we don’t always listen to the stories of strangers, or if we do it’s done with half an ear because the listener is more interested in hearing a moment where they can interject what they have to say, which they believe will be more interesting or more important. Douglas Glover, in his book Attack of the Copula Spiders, warns against  “bathtub” narratives which he defines as “a story which takes place almost completely as backfill in the mind of a single character (who often spends the whole narrative sitting in a bathtub—I am only being slightly facetious).” He notes the form for its lack of drama and movement. But what is a personal essay if not a long form “bathtub” narrative completely crafted from the writer’s thoughts being turned over and over in her mind?

Since I’ve been able to focus on creative nonfiction in my studies, I’m learning this type of focused reflection is not the problem with the personal essay. I realize the essays and memoirs that bother me the most are ones where deep thought and reflection are nonexistent. On top of this the author has not taken the pains to write in a way that would allow the reader access to her personal experience. The writer, either through neglect or inexperience, has produced a work in which she is so caught up in telling her story, usually a traumatic event, that she has not made the thoughtful reflection required to instill the event with meaning. It’s not enough that a person has experienced something horrible such as the death of a loved one, physical abuse, divorce or illness. The person must be able to step back and look at the whole tapestry and contemplate the placement of the event and its effects on her whole being. Once that piece is understood, this gives the writer the foundation to craft and revise a piece with the intention of highlighting this insight.

In many cases the writer has not stepped back at all. Such writers are, in my opinion, still caught up in the event, even if many years have passed. For them writing down the story is the big accomplishment, and that’s because the pain of finding the words has them reliving the event and “surviving” it again. They are too much in it to be above it, so there is no reflection. Thus the event is still too personal for the writer and hence out of reach for the reader. If anything this type of writing does a certain violence to the reader because it subjects them to raw, naked details very similar to a news report from a crime scene. We, as readers, endure the pain, the harsh visuals, and the terror of the event. Then the author thinks it is enough just to explain they got through it, and they’re okay. But how can we believe that when we’re still ourselves in that place of fear and trembling, exactly where they left us?

And yet there are essays and books of essays describing terrible events that, despite their personal nature, manage to capture the reader’s heart and imagination, engaging both the ear and the heart. In order to gain such credibility with the reader a writer’s work should demonstrate that the author has done some focused thinking, first about herself, and then for the reader. For herself the writer wants to do the mental work and reflection that shows she is ready to discover and understand the deeper meaning of the events of her life—to take the step that truly turns life into art. Next, the writer makes choices with the reader in mind—choices of imagery, language and voice with the intent of making a connection with the person reading the words. I will detail here how this process can work using as examples authors who have written engaging, yet deeply personally essays that succeed because the writers have brought to bear the powers of both inner work and conscious attention to craft.

Reflection as Foundation

dmooreFirst of all, reflection is necessary. Dinty W. Moore in The Truth of the Matter: Art and Craft in Creative Nonfiction, points out that while everyone loves a well-told story, “the…reason people care relates to what the writer has made of the experience and how the author’s discovery often rings true for a wide readership.”  This reflection can happen before, during, and after the writing of the essay’s initial draft, but it must happen because the writer must be open to new ideas at each level. Otherwise writers may find themselves unwilling to begin because they fear what will come of the writing, stuck partway through because they get mired in the trauma of re-telling their story, or unwilling to revise because they’re still not ready to think about the event at a higher level. I admit this involves mental and emotional issues and maturity as well. As Phillip Lopate notes in the introduction of The Art of the Personal Essay, “It is difficult to write analytically from the middle of confusion, and youth is a confusion in which the self and its desires have not yet sorted themselves out.”

The “how-to” aspect of reflection is difficult because any technique would be contingent on the author’s awareness of the necessity of thinking deeply about the circumstances of her life being examined in the essay, and her willingness to make the conscious decision to do it. These aspects are not always present in a personality. However I would like to venture forward with a few questions a writer may ask if she does want to begin the process of reflection even if she doesn’t know what the answers are or what to make of them. These questions are:

      • Why do I want to write about this particular topic/event/circumstance in my life?
      • Who was I before this event happened to me?
      • Who am I as a result of it? In other words, how do I see the world through the lens of what happened to me?
      • How do I feel about the people I’m writing about? Have these feelings changed over time? Have they not? Why?
      • What are my physical/emotional reactions around my topic? How fresh is the “wound?”

I would also suggest a writer begin a mental practice of consistently asking these questions during the writing process and whenever a memory or past reference presents itself for consideration. On a positive note, this kind of thinking is open to all, young and old, so younger authors need not despair even if the writing results in musings for which they have no clear answer just yet. The fact that they are questioning and making that apparent may be enough to engage the reader. Many readers appreciate the vulnerability of a writer who is willing to admit she doesn’t know the answers. The fact that she is daring to ask the questions that could reflect the reader’s own silent struggle builds credibility for the writer and will eventually help to create stronger work.

The Four Techniques

This paper will focus on four techniques that can be used by writers who can reflect, have reflected, and want to make their writing connect with as many readers as possible. These craft points can help the writer to open the door for readers, to allow them to more easily share in the emotions, thoughts and events the writer is laying before them.

The first technique involves the use of metaphor. As defined in the Google search dictionary, a metaphor is:

1.)   A figure of speech in which a word or phrase is applied to an object or action to which it is not literally applicable.

2.)   A thing regarded as representative or symbolic of something else, especially something abstract.

In Elie Wiesel’s memoir of the Holocaust, Night, he tells the horrifying story of his year as a teenager in concentration camps, including Auschwitz and Buchenwald, in which he suffers the deaths of his family members, his friends and, eventually, his own faith. The title Night evokes the metaphor that is the foundation of the whole book. The traumatic material within the covers requires a powerful metaphor. How else can he help the reader grasp the incredible terror and darkness felt by himself and by his people except by connecting it to the darkness we experience regularly and, as children, even fear? It seems every time night falls in the book there is no rest, only fear and concern for what the next day will bring. Night becomes the representation of the darkness cast over Wiesel and his people. He refers to the “nocturnal silence that deprived me for all eternity of the desire to live.” In this section Wiesel combines the metaphor of night with fire to represent the furnaces of the concentration camps:Since in personal essays we deal in the abstract continually, especially when it comes to the writer’s emotions, metaphor becomes essential. Sue William Silverman, in her Vermont College of Fine Arts lecture “Metaphor Boot Camp,” notes the use of metaphor in personal essays allows the writer to make abstract terms or emotions such as the words “love,” “hate,” or “misery,” accessible and tangible for the reader through the use of imagery. This is the answer to the question of how else can the reader relate to a story that only happened to you. It also aids in this question of reflection: “Metaphor helps us to understand what this experience in the past actually meant.”

“No one was praying for the night pass quickly. The stars were but sparks of the immense conflagration that was consuming us. Were this conflagration to be extinguished one day, nothing would be left in the sky but extinct stars and unseeing eyes.”

There is a haunting elegance and beauty in Wiesel’s writing that comes through even in translation. His imagery doesn’t sugarcoat events. If anything it makes them more alive and, though horrifying, accessible. This works because, as Sue Silverman points out in her lecture, “Once you have developed metaphor, you’ve transformed your life into art and all art is universal.”

goodproseThe second technique involves the direct appeal, in other words, the writer brings the reader directly into the essay with the use of “we” or “society.” The idea is that what the writer is talking about leads us to question or examine the bigger picture and how it affects all of us. The direct appeal assumes a certain kind of reader—a concerned citizen, a reader engaged with the world and who wants to know about actions and their consequences on society at large. It also assumes the writer has set herself up in a certain way: she establishes her authority to validate why she can speak to the bigger picture. Richard Todd would argue this isn’t necessary. “What gives you license to write essays?” he asks in The Art of Nonfiction. “Only the presence of an idea and the ability to make it your own.” But he does acknowledge the importance of training a discerning writer’s eye on the issues of our time and the essay being the right vehicle in which to do so:  “An essay both allows and requires you to say something more than you are entitled to say by virtue of your resume alone.”

Eula Biss in her collection of essays, Notes from No Man’s Land, travels back and forth between personal experience and issues such as racism, immigration and education. She lays the foundation of her authority by presenting research she has done. In her essay “Time and Distance Overcome” she connects the innovation of the telephone to another more disturbing American innovation: lynchings. In stating statistics, and quoting newspapers and reports of documented lynchings, Biss creates the framework through which to discuss racism. The facts she presents are aimed to evoke our outrage and disbelief:

“More than two hundred antilynching bills were introduced to the U.S. Congress during the twentieth century, but none were passed. Seven presidents lobbied for antilynching legislation, and the House of Representatives passed three separate measures, each of which was blocked by the Senate.”

This mode of universality is more often used in essays of a journalistic type, but a a personal essay may actually be the better forum. There is less distance between the reader and the concepts discussed because the writer provides the human connection through their personal experiences and observations. The writer can say “I know this is true because it affected my home/my health/my town/my family/my job.” Her observations are not conjecture, but a living example of the concepts she is pondering in the written word. The concepts alone in such essays are big and difficult: racism, immigration, politics, ecology, religion. When the writer offers as a starting point her own experience, it is an easier way for the reader to wade into the waters of discussion. Several times in her book Biss mentions her own reaction to her discoveries—in one instance watching a documentary has her in tears:

“The point at which I began to cry during the documentary about Buxton was the interview with Marjorie Brown, who moved from Buxton to the mostly white town of Cedar Rapids when she was twelve. ‘And then all at once, with no warning, I no longer existed…The shock of my life was to go to Cedar Rapids and find out that I didn’t exist…I had to unlearn that Marjorie was an important part of a community.”

Biss lays the foundation of her argument with such emotion, then walks us backwards to show how she came to this reaction so that we might understand and possibly even feel the same way.

When a writer appeals to the reader to connect to his or her own experience in relation to the author’s, the writer is utilizing the third technique to communicate to a broad audience. The writer can do this by referencing events or actions that most people have experienced such as having children or eating a satisfying meal. Dinty W. Moore writes in The Truth of the Matter, “We all know grief, fear, longing, fairness, and unfairness. We all worry about losing someone dear to us. We crave attention, from everyone, or from certain people. We love our families, yet sometimes those families greatly disappoint us…These basic human worries and emotions will always resonate when brought clearly to life on the page.” In my essay “White Shirts,” I invoke the pain of touching a hot iron: “A burn rises quickly, a living red capsule on the surface of your skin. You think it will never heal because that’s how much it hurts when it happens.”  I also conjure the feel of a shirt as it is being ironed: “the shirt large and voluminous in Lena’s small hands, the white cotton hopelessly scorched…” and “Sleeves are tricky because of their roundness. They don’t lie flat well so I will usually iron a sleeve and turn it over to find a funky crease I didn’t mean to create running like a new slash down the arm.” I chose these details because my memories of ironing trigger my senses of touch, sight and smell. This is how I made the words I wrote alive for the reader and myself.

The use of detail with this technique is key. The right details can spark the reader’s memory and cause them to, in the moment, relive their own experience even as they are reading about the author’s. Henry Louis Gates does this successfully in his piece “Sunday,” in which he describes the traditional dinner served weekly in his family home. Dinty Moore points out:

“Much of the intimacy here is in the family secrets Gates chooses to share, and the generous description of the table laden with food: ‘fried chicken, mashed potatoes, baked corn (corn pudding), green beans and potatoes (with lots of onions and bacon drippings and a hunk of ham), gravy, rolls, and a salad of iceberg lettuce, fresh tomatoes (grown in Uncle Jim’s garden), a sliced boiled egg, scallions, and Wishbone’s Italian dressing.’ Instead of a weak line like ‘you can’t imagine how much food there was,’ Gates puts us right at the table.”

I should note this technique is different from the use of metaphor because the detail doesn’t have to represent something else. It can stand on its own representing nothing more than the experience itself—it is the experience that connects the reader. In Night such details are found in the descriptions of thirst and heat as the neighborhood is gathered and made to march without water under the heat of a summer sun: “People must have thought there could be no greater torment in God’s hell than that of being stranded here, on the sidewalk, among the bundles, in the middle of the street under a blazing sun.”

The fourth technique involves the writer hitting upon the right voice in the telling of the story. A reader will react to a writer’s voice with the same discernment anyone would use at a cocktail party—if you don’t like the tone or attitude of the voice talking to you, you’re more likely to move away and speak to someone else. In experiencing a personal essay, a reader will not stay at the “party” if they encounter a voice they feel is arrogant, bossy, pedantic, whiny, annoying or anything else that makes them uncomfortable. The writer’s goal is to establish authority and a likeable voice at the same time. For myself, I deem a voice likeable if it is confident, knowledgeable and, if appropriate, has a good sense of humor. This doesn’t mean the writer has to bend over backwards to make her voice likeable. Some writers do this to the detriment of the work, relying too much on colloquialisms or self-deprecation. Even in the real world, trying to be everyone’s best friend simply doesn’t work and usually results in the person transmitting a bland, false persona. In writing this would translate as beige, uninteresting prose. In developing and considering voice the writer would do well to remember that in doing so, she is also establishing her narrative presence, the person in the room she wants to be. Mimi Schwartz, in her essay, “Memoir? Fiction? Where’s the Line?” says if the writer’s voice is “savvy and appealing enough to make the reader say, ‘Yes, I’ve been there. I know what you mean!—you have something good. But if the voice you adopt annoys, embarrasses or bores because of lack of insight, then beware. The reader will say, ‘So what? I don’t care about you!’ often in anger.”

Having the right voice also gives the writer more leeway in sidestepping the common essay obstacles of egotism and navel-gazing. The nineteenth-century writer Alexander Smith discusses how much can be forgiven a writer if the work is engaging: “The speaking about oneself is not necessarily offensive. A modest, truthful man speaks better about himself than about anything else, and on that subject his speech is likely to be more profitable to his hearers…If he be without taint of boastfulness, of self-sufficiency, of hungry vanity, the world will not press the charge home.”

A writer develops voice through the discerning use of vocabulary, colloquialism, and a general overall sense of camaraderie and shared confidence. When the writer has achieved this, she relates to the reader regardless of age, race, or culture background. James Baldwin, in his reflections on race and his young adult life in Harlem in Notes of a Native Son, develops a voice that is both mature and youthful as he looks back at how certain discoveries and experiences have shaped him and caused him to lose the innocence he once held about his place in society. At his essence, Baldwin’s voice is his connection, authority and narrative rolled into one: I am a human being. And he is most shocked when he finds himself in situations where that simple fact is not acknowledged or respected. “…there must never in one’s own life, accept these injustices as commonplace but must fight them with all one’s strength. This fight begins, however, in the heart and it now had been laid to my charge to keep my own heart free of hatred and despair.”

Such vulnerability and bareness allows the reader to relate to the writer to the point of oneness. “The essayist can also appear as a figure who boasts of little in the way of heightened emotion or peculiarity of feeling,” says Richard Todd in Good Prose. “This sort of writer’s whole claim on the reader is the claim of the norm: I am but a distillation of you.” Indeed, this has been one of the most admired aspects of Baldwin’s book—his ability to reach out beyond his very specific experience to touch, intimately, readers who are nothing like him. In 2012, in an essay published in recognition of the 25th anniversary of Baldwin’s death, the writer Robert Vivian recalls how as a young white man first reading Notes of a Native Son, he felt Baldwin’s voice spoke directly to him:

“…there was something about his voice and how he wrote that felt intimate and familiar and deeply personal, almost as if he were writing in my voice, my skin, my way of looking at the world, which must be why some writing is so capable of addressing the universality of human experience regardless of the very real and limiting facts of people’s lives through the mysterious, sympathetic alchemy of prose that can, in its greatest practitioners, so deeply strum the common chords that make us all one.”

Communicating from No Man’s Land

Eula Biss’s award-winning nonfiction collection, Notes from No Man’s Land: American Essays, is a challenging read because the author takes on some of the most difficult subject matter of our time: race, the loss of self, sociopolitics, immigration and education. But her use of the four techniques described here makes the material easier for the reader to digest. It’s as though Biss is taking readers by the hand and gently leading them on her expedition through No Man’s Land.

blissnotesfromnomansland

The book is organized around Biss’s experiences of different parts of the United States beginning with her time spent in New York, then moving on to California and later the Midwest. It opens with “Time and Distance Overcome,” an essay on racism that sets the tone for the ensuing pieces. It ends with “All Apologies,” a reflection on whether apologies can truly be made and whether real forgiveness is possible when the perpetrators of a wrong are long deceased or apt to commit the wrong again and again.

In her essay “Letter to Mexico” Biss uses the metaphor of the ocean and its tides to communicate the sense of the city of Ensenada being overwhelmed by ever surging numbers of ugly Americans who have, courtesy of the North American Free Trade Agreement (NAFTA), relieved Mexicans of a good chunk of their wages and manufacturing businesses. The Mexicans are powerless against the influx of Americans just as any person would be powerless against the enormity of the ocean.

“I was confined to the shore there, even when I was not in the tourist district, where the cruise ships unloaded and middle-aged Americans periodically swarmed the bars and souvenir stands then receded like a tide.”

Biss also uses metaphor in her essay “Three Songs of Salvage” to communicate how the ever present rhythm of drums from her childhood when her mother practiced the Yoruba faith still mark time for her today. “I fell asleep to the distant sound of drums, which I was not always entirely sure was the distant sound of drums. Rain, blood in the body, explosions in the quarry, and frogs are all drums…I know now that I left home and I left the drums but I didn’t leave home and I didn’t leave the drums. Sewer plates, jackhammers, subway trains, cars on the bridge, and basketballs are all drums.”

Biss frequently uses the direct appeal in “Is This Kansas” to challenge the reader to question how we view the behavior of college students and the connection of that thinking to what our society looks like. There is a chiding nature to her comments as she presents her observations. The reader might feel she’s being called out by Biss because the reader may very well have one of views the writer highlights. If the reader does have such a view then a crack has been opened and Biss has the opportunity to make the reader see things in a different light.

“I would often wonder, during my time in that town, why, of all the subcultures in the United States that are feared and hated, of all the subcultures that are singled out as morally reprehensible or un-American or criminal, student culture is so pardoned. Illinois home owners propose ordinances against shared housing among immigrants, while their sons are at college sharing one-bedroom apartments with five other boys. Courts send black teenagers to jail for possession of marijuana, while white college kids are sentenced with community service for driving while intoxicated, a considerably more deadly offense. And Evangelicals editorialize about the sexual abominations of consenting adults, while very little is said about the plague of date rapes in college towns.”

In using details to connect the reader to their own experiences, Biss helps the reader experience with new eyes a place such as New York City that the reader may only know through movies or television show myths. She appeals to their sense of loneliness, alienation, and even fear because that was so much her own experience of the city. Biss anchors all of this with details that engage the reader’s senses.

“I could see barges silhouetted against the hazy pink horizon at dusk. I tried to walk down to the water and promptly dead-ended at a huge, windowless building labeled Terminal Warehouse.”

“The station at Coney Island was half-charred form a fire decades ago and packed with giant inflatable pink seals for sale…Caramel apples were seventy-five cents and the din of the fair games was intolerable. One freak-show announcer screamed, ‘If you love your family, you will take them to see the two-headed baby!’ It was gross and crazy and base…The beach was packed with naked flesh and smelled like beer and mango. And the Wonder Wheel inspired real wonder as I rose up over Brooklyn in a swinging metal cage.”

The voice Biss develops in her book has an intriguing mix of vulnerability and authority. From a writer’s standpoint such a voice puts you exactly where you want to be with the reader: the vulnerability helps to establish trust and rapport; the authority seals your credibility. The reader will listen to what you have to say. We feel for Biss in her youthful questioning of her guilt, her feelings about her race, her fear. But she is fearless when it comes to delving into research to support her marked disturbance and indignation over attitudes, traditions and social norms. In “Land Mines” she discusses the failures of the education system, first establishing herself as a participant in that system, and then examining policies she has directly read or experienced. Her indignation sometimes seems close to bubbling over when she describes the University of Iowa’s considerations for how to make their school more diverse in ways that do not consider the well-being for their diverse students.

“One didn’t need to spend very long at that institution before realizing that the interests of everyone else—the funders, the administrators, the professors, the graduate students—came before the interests of the undergraduate students. And as in any feudal system, the people on whom the entire system depended were robbed, as completely as possible, of their power.”

Her essay “No Man’s Land” has a voice presenting Biss’s views with wide-eyed clarity. She puts herself, as well as society, under the microscope as she compares her experiences in the slowly gentrifying Chicago neighborhood of Rogers Park with the observations of Laura Ingalls Wilder of how the white man usurped the lands of the native Americans. Biss establishes her voice with direct rhetoric, using her research and her strong point of view to ground her statements about “pioneering” in America and what that really means—in one example it means unjustified fears:

“This is our inheritance, for those of us who imagine ourselves pioneers. We don’t seem to have retained the frugality of the original pioneers, or their resourcefulness, but we have inherited a ring of wolves around a door covered only by a quilt. And we have inherited padlocks on our pantries. That we carry with us a residue of the pioneer experience is my best explanation for the fact that my white neighbors seem to feel besieged in this neighborhood. Because that feeling cannot be explained by anything else that I know to be true about our lives here.”

Biss’s voice also makes it easier for readers who may be longtime fans of Ingalls Wilder’s Little House books to look at the series in a different way. If Biss had been too harsh the reader could have been led to misinterpret the essay as a criticism of the books. Instead Biss shows respect for the author and, in turn, her own readers as she follows through with her observations.

Mining the Night

As mentioned earlier, Elie Wiesel in his memoir Night uses the night as a long-form metaphor to invoke the darkness and horror of his experience as a teenager in the concentration camps of Auschwitz and Buchenwald during the Holocaust. But he also uses other metaphors and the rhetorical techniques discussed here to draw as many people as possible into the intimate nature of his pain and despair.

night_cover_lg

The book opens in 1941 with Wiesel as an eager 13-year-old student of the Talmud. When the “foreign Jews” including his own Kabbalah teacher, Moishe the Beadle, are removed from their town of Sighet, Transylvania, few members of Wiesel’s community read the action as the precursor of the horrors to come, even after Moishe escapes and returns with his eyewitness account of the killings of the deported Jews. Wiesel details the downward spiral of his people’s condition and their continued hope that things will get better until, sealed in rail cars, they can no longer ascribe to the delusion.

The powerful emotions related in Night require metaphor to help the reader access the book’s hard moments of despair and desolation. “Not far from us, prisoners were at work,” he writes, “Some were digging holes, others were carrying sand. None as much as glanced at us. We were withered trees in the heart of the desert.” Pain on such a scale can only be abstract to the outside observer. But metaphor, as noted from Sue Silverman’s lecture, allows Wiesel, in beautiful language, to turn his experience, though terrible, into art that the reader can take in and be in.

Wiesel uses the direct appeal technique in a different way. Instead of speaking directly to or challenging his readers, he is making the appeal by telling his story. It is an implied appeal: Wiesel is telling his story so he can bear witness to these atrocities to the world. In turn the readers learn from his testimony and the appeal is that we don’t allow such atrocities to happen again. He says this directly in the book’s introduction. It is the whole reason for the book’s existence and the reason Wiesel does his best to help the reader look, not look away.

“For the survivor who chooses to testify, it is clear: his duty is to bear witness for the dead and for the living. He has no right to deprive future generations of a past that belongs to our collective memory.”

There’s also, I believe, an appeal present in the undercurrent when Wiesel and the people around him more than once wonder at how and why the rest of the world didn’t know the extermination of the Jewish people was in progress. And if they did know, why wasn’t anyone saying or doing something about it? “How was it possible that men, women, and children were being burned and that the world kept silent? No. All this could not be real.” This, to me, feels like Wiesel’s call to all readers to be awake to the occurrences of the world, no matter what country.

In terms of details, Wiesel frequently activates the reader’s senses through his descriptions of pain, heat, cold, smells, colors, and more. In early parts of the book, his descriptions of spring recall the normal aspects of the season: brilliant skies, beautiful blossoms, delicate smells and bright green grass. This is the part the reader can relate to. Then he overlays the fear of the Germans and the transfer into the ghettos. He also uses the details of home, the trappings of home, to communicate to the reader what is being left behind. When he and his family enter the home of family members who have been transported away, they find “the chaos was even greater here than in the large ghetto. Its inhabitants evidently had been caught by surprise…On the table, a half-finished bowl of soup. A platter of dough waiting to be baked. Everywhere on the floor there were books. Had my uncle meant to take them along?”

When describing the camp’s horrors Wiesel’s descriptions become more physical:

“We whispered. Perhaps because of the thick smoke that poisoned the air and stung the throat.”

“An SS officer had come in and, with him, the smell of the Angel of Death. We stared at his fleshy lips.”

“ ‘It doesn’t hurt.’ His cheek still bore the red mark of the hand.”

The voice Wiesel uses often sounds like that of a witness giving testimony, which is exactly what he is doing. In fact, one reviewer refers to the book not as a memoir or essay, but as a “human document.” But Wiesel also has a poetic rhythm in much of the work that mesmerizes the reader with the beautiful depth of his dark musings. There is a natural vulnerability that comes through because of the youth of Wiesel’s narrative character during the events. He is at once sympathetic and authoritative with being strident, accusatory or vengeful. This makes Wiesel all the more believable, because he has created a voice that doesn’t seem prone to exaggeration or puffed up with hyperbole. Even when an observation could seem outsized, the words are presented with such gentle calmness that the reader can’t help but take them seriously. This happens, for example, when he conjures the image of he and his campmates as lost souls condemned to a kind of purgatory from which they can never escape.

“In one terrifying moment of lucidity, I thought of us as damned souls wandering through the void, souls condemned to wander through space until the end of time, seeking redemption, seeking oblivion, without any hope of finding either.”

At times Wiesel’s rhetoric is straightforward such as in instances when he uses repetition to evoke emotion. The repetition of the word “never” in the following passage, for example, has the heaviness of a hammer driving home the losses Wiesel knows he must live with for the rest of his life.

“Never shall I forget that night, the first night in camp, that turned my life into one long night seven times sealed.

Never shall I forget that smoke.

Never shall I forget the small faces of the children whose bodies I saw transformed into smoke under a silent sky.

Never shall I forget those flames that consumed my faith forever.

Never shall I forget the nocturnal silence that deprived me for all eternity of the desire to live.

Never shall I forget those moments that murdered my God and my soul and turned my dreams to ashes.

Never shall I forget those things, even were I condemned to live as long as God Himself.

Never.”

The Voice of Inclusion

James Baldwin’s 1955 essay collection Notes of a Native Son is described on the cover of the 1979 paperback edition as “the moving chronicle of Baldwin’s search for identity as a writer, as an American, and as a Negro.” At the time of its writing, a time in America where segregated bathrooms, restaurants, hotels and transportation still existed, such subject matter could easily be considered singularly personal and exclusive. However, Baldwin’s work succeeded in accessing an audience so broad that the work is still considered relevant both to society as a whole and to each individual reader who experiences it.

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The first part of the book features Baldwin’s unflinching assessment of creative works including the abolitionist novel Uncle Tom’s Cabin, the film Carmen Jones, and Richard Wright’s novel Native Son, and his examination of what they have to tell us about current views on the mythical perceptions of Negros especially concerning issues of skin tone, sexuality, and cleanliness. Baldwin then moves into personal reflection regarding his life in Harlem, memories of his father, and his frustration with the realization that racism will affect him regardless of how clean, educated or well spoken he is. These reflections go deeper as Baldwin’s insecurities are laid bare in Paris where he is arrested for a menial crime and incarcerated in a system that cares little for his rights or personal comfort.

Baldwin uses his most powerful metaphor in the opening paragraphs of the book’s title essay. He describes the race riots in Harlem that took place after his father’s funeral and the smashed glass in the streets become, for Baldwin, a representation of the apocalypse—a destruction of a world he has known and a harbinger of the unknown world he is entering.

“A few hours after my father’s funeral, while he lay in state in the undertaker’s chapel, a race riot broke out in Harlem. On the morning of the 3rd of August, we drove my father to the graveyard through a wilderness of smashed plate glass…And it seemed to me, too, that the violence which rose all about us as my father left the world had been devised as a corrective for the pride of his eldest son. I had declined to believe in that apocalypse which had been central to my father’s vision; very well, life seemed to be saying, here is something that will certainly pass for an apocalypse until the real thing comes along.”

At the end of the section, this metaphor returns when Baldwin hurls a water glass at a restaurant waitress who refuses to serve him. The glass hits a mirror behind the bar and shatters. This gives rise to another metaphor, this time evoking the cycle of freezing and thawing, and how in this moment, Baldwin “thaws” and is freed from a frozen state of anger and boldness which then moves him to a state of fear.

“She ducked and it missed her and shattered against the mirror behind the bar. And, with that sound, my frozen blood abruptly thawed, I returned from wherever I had been, I saw, for the first time, the restaurant, the people with their mouths, open, already, as it seemed to me, rising as one man, and I realized what I had done, and where I was, and I was frightened.”

Baldwin does not make direct appeals so much as direct observations of America as a whole or large, significant groups within it such as the “Progressive Party” or the “optimistic American liberal.” These observations challenge the status quo, with Baldwin unafraid of declaring when he feels a situation is unacceptable. At the time of his writing this fearless tone would have made Baldwin’s readers uncomfortable about their own commitment. They also might feel concern over the risk of a Black writer speaking so plainly when he could still suffer the consequences of his words.

“Finally, we are confronted with the psychology and tradition of the country; if the Negro voter is so easily bought and sold, it is because it has been treated with so little respect; since no Negro dares seriously assume that any politician is concerned with the fate of Negroes, or would do much about it if he had the power, the vote must be bartered for what it will get…The American commonwealth chooses to overlook what Negroes are never able to forget: they are not really considered a part of it.”

In his essay “Equal in Paris” Baldwin uses detail to convey the fear and alienation of his days-long incarceration in a French prison. It’s interesting how a few of these details are not all that different from the ones Wiesel chose to describe the cells at the concentration camps. Baldwin allows the cold, the hole that served as a common toilet, the narrow cubicles, and the very fact that he begins to cry, to communicate to the reader the dire nature of his situation and his emotional condition. At one point, during his transport to another facility, “I remember there was a small vent just above my head which let in a little light. The door of my cubicle was locked from the outside. I had no idea where this wagon was taking me and, as it began to move, I began to cry. I suppose I cried all the way to prison…”

As mentioned earlier, Baldwin’s voice has served to connect to readers who find his voice so familiar that they identify with him, even across the wide canyon of time. It’s interesting that readers react to him this way because I didn’t find the voice particularly friendly or appealing. Baldwin has a formality about his phrasing and choice of words that, to me, make me feel he wasn’t an easy person to get to know in real life.

“But it is part of the business of the writer—as I see it—to examine attitudes, to go beneath the surface, to tap the source.”

Perhaps he felt this formality was necessary for the time and his subject matter. I can respect this choice. He was, after all, still a young man when Notes of a Native Son was published. He wanted to write about his thoughts on serious matters and in order to be taken seriously he had to establish his sound of gravitas. This is his business as a writer. However, I believe he also understood the importance of letting the reader know he is a real person and he does that effectively as well. In his “Autobiographical Notes” at the beginning of the book there is some hint of warmth as Baldwin notes how he loves to laugh and talks about his commitment to his writing.

“…I love to eat and drink—it’s my melancholy conviction that I’ve scarcely ever had enough to eat…and I love to argue with people who do not disagree with me too profoundly, and I do love to laugh. I do not like bohemia, or bohemians, I do not like people whose principal aim is pleasure, and I do not like people who are earnest about anything…I consider I have many responsibilities, but none greater than this: to last, as Hemingway says, and get my work done.

I want to be an honest man and a good writer.”

Maybe that’s the Baldwin readers connected with first, and that is the voice they carried with them as they read the ensuing essays. He has introduced himself as a respectably amiable person. There’s no reason for the reader not to want to accompany Baldwin on his musings.

Conclusion

Though the focus of this exploration has been how to reach the broadest possible audience, I believe every piece of writing, at its heart, is an author’s attempt at conversation with just one reader. In many cases the writer knows at the outset the communication will be a difficult one, akin to two people speaking different languages. The writer, in order for her endeavor (which is to tell a story or relate an experience) to be successful, must try as many ways as possible to bridge the gap of understanding. If she can manage to do that, the happy result may be a bridge that more than one reader can utilize. In fact it can be used again and again, with readers crossing from all angles. In this way the writer achieves the broader audience.

The techniques described here can hopefully be the building materials a writer uses to build this bridge, keeping in mind that even the use of just one can bring a reader closer to relating to the writing than if she attempted none of them.

—Sophfronia Scott

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Works Cited

Baldwin, James. Notes of a Native Son. Toronto [u.a.]: Bantam, 1979. Print.

Biss, Eula. Notes from No Man’s Land: American Essays. Saint Paul, MN: Graywolf, 2009. Print.

Glover, Douglas “How to Write a Short Story: Notes on Structure and an Exercise.” Attack of the Copula Spiders: And Other Essays on Writing. Emeryville, Ont.: Biblioasis, 2012. 23-42. Print.

Kidder, Tracy, and Richard Todd. Good Prose: The Art of Nonfiction. New York: Random House, 2013. Print.

Lopate, Phillip. “Introduction.” Introduction. The Art of the Personal Essay: An Anthology from the Classical Era to the Present. New York: Anchor, 1994. Xxiii-Liv. Print.

Moore, Dinty W. The Truth of the Matter: Art and Craft in Creative Nonfiction. New York: Pearson/Longman, 2007. Print.

Scott, Sophfronia. “White Shirts: Essay — Sophfronia Scott.” Numero Cinq. N.p., Sept. 2012. Web. 03 Apr. 2013.

Scott, Sophfronia. “Writing Your Heart Open.” Hunger Mountain: The VCFA Journal of the Arts. Hunger Mountain, 20 Sept. 2012. Web. 21 Apr. 2013.

Vivian, Robert. “Baldwin in Omaha.” Hunger Mountain: The VCFA Journal of the Arts. Hunger Mountain, 6 Dec. 2012. Web. 03 Apr. 2013.

Wiesel, Elie. Night. New York: Hill and Wang, 2006. Print.

William Silverman, Sue. “Metaphor Boot Camp.” Vermont College of Fine Arts, MFA in Writing Residency. College Hall Chapel, Montpelier, VT. 4 Jan. 2013. Lecture.

End Notes

INTRODUCTION

Glover, Douglas H. “How to Write a Short Story: Notes on Structure and an Exercise.” Attack of the Copula Spiders: And Other Essays on Writing. Emeryville, Ont.: Biblioasis, 2012. 23-42. Print

Kidder, Tracy, and Richard Todd. Good Prose: The Art of Nonfiction. New York: Random House, 2013. Print.

Lopate, Phillip. “Introduction.” Introduction. The Art of the Personal Essay: An Anthology from the Classical Era to the Present. New York: Anchor, 1994. Xxiii-Liv. Print.

Moore, Dinty W. The Truth of the Matter: Art and Craft in Creative Nonfiction. New York: Pearson/Longman, 2007. Print.

Scott, Sophfronia. “White Shirts: Essay — Sophfronia Scott.” Numero Cinq. N.p., Sept. 2012. Web. 03 Apr. 2013.

Scott, Sophfronia. “Writing Your Heart Open.” Hunger Mountain: The VCFA Journal of the Arts. Hunger Mountain, 20 Sept. 2012. Web. 21 Apr. 2013.

THE FOUR TECHNIQUES

Gates, Henry Louis. “Sunday.” As published in The Truth of the Matter: Art and Craft in Creative Nonfiction. New York: Pearson/Longman, 2007. Print.

Moore, Dinty W. The Truth of the Matter: Art and Craft in Creative Nonfiction. New York: Pearson/Longman, 2007. Print.

Lopate, Phillip. “Introduction.” Introduction. The Art of the Personal Essay: An Anthology from the Classical Era to the Present. New York: Anchor, 1994. Xxiii-Liv. Print.

Schwartz, Mimi. “Memoir? Fiction? Where’s the Line?” As published in The Truth of the Matter: Art and Craft in Creative Nonfiction. New York: Pearson/Longman, 2007. Print.

Vivian, Robert. “Baldwin in Omaha.” Hunger Mountain: The VCFA Journal of the Arts. Hunger Mountain, 6 Dec. 2012. Web. 03 Apr. 2013.

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Sophfronia Scott recently completed her second novel, Lady of the Lavender Mist, and has essays in two new Chicken Soup for the Soul books: Inspiration for Writers (May 2013) and Reader’s Choice 20th Anniversary Edition (June 2013). She published her first novel, All I Need To Get By, with St. Martin’s Press in 2004. Her work has appeared in Time, People, More, NewYorkTimes.com, Sleet Magazine, Gently Read Literature, The Mid-American Review, The Newtowner, and O, The Oprah Magazine. Sophfronia is currently a masters candidate in fiction and creative nonfiction at the Vermont College of Fine Arts. Her short story, “Murder Will Not Be Tolerated,” will be in the Fall 2013 issue of The Saranac Review. She blogs at www.Sophfronia.com.

Jul 232011
 

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In the tradition of J. R. Ackerley”s My Dog Tulip and Christopher Smart’s “My Cat Jeoffry,” Patrick Keane’s “Rintrah” is a gorgeously jubilant, poignant, mysterious paean to the lifelong companionship of a pet. Patrick Keane is a great friend, a brilliant raconteur, an eminent scholar, and, yes, a lover of cats. This is his second contribution to the pages of Numéro Cinq; see his essay on the “lost” Waste Land manuscript here. But first, read “Rintrah.”

—dg
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Rintrah

By Patrick J. Keane

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In researching a book I recently wrote on Emily Dickinson, I came across a letter, written in the autumn of 1858, which has become controversial. Overwhelmed by the world of mutability in which she found herself, she seemed to equate the death-by-frost of flowers in her garden with the death of a servant’s “little girl through scarlet fever.” I was reminded of Virginia Woolf’s Clarissa Dalloway, who imagines people saying of her, “she cared much more for her roses” than for human “victims of cruelty and injustice.” But the comparison was unfair. Emily wasn’t being insensitive or callous. In addressing “Democratic Death,” she was really expressing the communion and equality of all living things that come to dust.

The life and death memorialized here span a near quarter-century that began with the end of my marriage and includes the pain-filled final years and death of my mother. Along with the ending of another long relationship, these losses affected me deeply and, though they are not front-and-center in what follows, they are an implicit part of my recounting of the adventures of Rintrah. Since Rintrah was “just a cat,” the love, admiration, and sense of loss expressed may seem excessive. But love is not restricted to our human relationships. Emily Dickinson herself, who anguished over the loss of so many close to her, was devastated by the death in January 1866 of Carlo, her beloved dog and constant companion. Anyone who has had a similar experience with a cherished animal will understand both her love and her mourning for what can never return.

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I didn’t know then, and never found out afterward, where he came from. And, though I wish I could take the credit, I didn’t give him his wonderful name. One of my students did. We had just begun William Blake’s The Marriage of Heaven and Hell when the kitten walked into the classroom. I almost said “strode” because, from the first instant, he displayed complete self-assurance. For all his confidence, he was small, not much beyond weaning. But his front paws seemed large (I later discovered he had six claws on each); and he already possessed a kind of majesty and grace. He even seemed aware that he was beautifully colored: a white mask and underbelly, tawny coat and ears, with that same soft amber surrounding a white star-shape between his gold-green eyes.

He took the measure of the room, then proceeded to stroll among the desks. At the end of his tour, he returned to the front, looked me over, leapt effortlessly to the chair, then to the desk. A student filled a paper saucer with water and placed it near him. The kitten nosed it, then took a few diffident sips. I petted him and he permitted me, despite the affront to his dignity, to pick him up and display him, tummy exposed, to an appreciative audience. The work we had been reading prior to this mysterious visitation opens with a poem that begins, “Rintrah roars and shakes his fires in the burdened air.” The kitten’s boldness and color inspired one of the students to propose Rintrah for a name.

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Jun 242011
 

The Immortality of the Crab

By John Proctor

 

…and in a real dark night of the soul it is always three o’clock
in the morning, day after day. At that hour the tendency
is to refuse to face things as long as possible
by retiring into an infantile dream…
—F. Scott Fitzgerald, “The Crack-Up”

It’s 3AM, I must be lonely.
—Matchbox 20

Two days a week between mid-June and mid-October, I wake up at 3:00am without an alarm clock, thinking about crabs. I get dressed in the dark while my wife sleeps and feel my heart beating, hands twitching, mouth grinning involuntarily. I walk out to my car, where my traps, handlines, and bucket are already packed, and I head out to the sea, thinking about blue crabs. I drive toward the end of the earth and then walk out with my equipment, where the sea meets me at the edge of the pier. Sometimes a lighthouse searches in the distance; most times I see black islands shadow the water in the twilight; a few times I notice the dockside lights of boats whose captains beat me to the water. The morning mistral’s brisk song chills even the hottest midsummer night. On the pier I am all alone with the sea, surrounded by millions of ravenous blue crabs.

From November to June, I dream about blue crabs. Sometimes I’m back in Kansas fishing for catfish in the Wakarusa River where I spent so much time as a kid. I’m walking along the cliff overlooking the river, with the wild heather and cattails up to my armpits. I look down into the water from the edge where the grass meets the red clay, and I can see everything. Below the surface, huge flatheads are curled up in their red clay mudholes, or in the hollows of submerged tree stumps. And all along the edge of the river I see thousands of turquoise claws, all busy at work – good little members of the working poor, snapping up stray shiners, collecting detritus in the mud, and building fortresses from everything they find. Sometimes I’m so far up that I can see the Wakarusa River flowing into the sea, disregarding – and this is the great thing about dreams – that crabs and catfish generally don’t coexist, especially in Kansas. What’s important is the work they do, the order they make from the chaos. I don’t even try to catch them – I just watch, as the crabs and the catfish build their homes in the muddy water.

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In  one of my favorite scenes from the ‘90s sitcom Mad About You, Helen Hunt walks in on Paul Reiser, and he’s sitting comfortably in his chair, doing – well, nothing.  He’s staring off into space, and she asks him for help with some random chore. “I’m busy,” he tells her. She does a double take, and then asks incredulously what he’s busy doing. “I’m working,” he replies. She asks him what he’s working on. “I’m thinking.” He’s a filmmaker, a profession only slightly less physically lazy than writing, if only because of the heavy equipment. In this scene, Paul’s thinking is rather heavy. “I’m developing ideas,” he says. “The less it looks like I’m doing, the harder I’m actually working.”

There is a Spanish expression for Paul’s labor – pensando en la inmortalidad del cangrejo, or thinking about the immortality of the crab. Basically, if you’re standing around doing nothing and someone asks you what you’re doing, instead of admitting you’re not doing much of anything, simply tell that person you’re thinking about the immortality of the crab. And thinking, done well, is hard work.

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Mar 302011
 

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A foolish consistency is the hobgoblin of little minds, adored by statesmen and philosophers and divines.  If you would be a man, speak today what you think today in words as hard as cannon-balls, and tomorrow speak what tomorrow thinks in hard words again, though it contradict everything you said today.

-Ralph Waldo Emerson

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My car has a factory-installed blind spot detector, a system that the manufacturer, Volvo, calls BLIS, or Blind Spot Illumination System.  (The actual device, fortunately, works better than the acronym.) It consists of a camera mounted below the mirror that is wired to a tiny orange light inside the car.  The dime-sized, triangular light illuminates when another vehicle is moving somewhere in my car’s blind spot.  I’ve grown quite fond of BLIS, quite accustomed to the orange glow, especially in the dizzying commutes on Southern California freeways.  It’s a helpful aid.  A cheat, if you will, a machine doing the vigilant work that the driver is supposed to do. With only a quick glance at the side mirrors, my peripheral vision catches the orange light and I know that something lurks in those hidden spaces.

I wonder what it would be like to install an automated blind spot detector on myself, BLIS for the soul, illuminating the parts I fail to see.  What would such a device show?  Would it light up when my hot temper flares, or when I’m impatient with my kids or insincere with my wife?   Perhaps it would reveal  buried things about my desires, expose my snap judgments toward other people, or render visible my hidden fears and anxieties.  How embarrassing it would be to have at a party, in a room full of strangers, glowing as a boorish lawyer droned on about his wonderful job, or lighting up like Rudolph’s nose on Christmas Eve as a pretty woman crossed the room. But if I’m already aware of these shortcomings, even in brief, then maybe that’s not what this blind spot detector would do at all. Maybe it would only flash on when least expected, revealing aspects of myself I can’t see, or don’t want to.  How often would that little orange light glow?

For a good portion of my adult life, I’ve turned to Ralph Waldo Emerson, the great nineteenth century American transcendentalist writer, whenever my vision gets cluttered .  When I wonder about the world and my place in it, his writings have a restorative effect on me. I own this wonderful, worn paperback book, Self Reliance: The Writings of Ralph Waldo Emerson as Inspiration for Daily Living.    It’s a condensed version of Emerson’s essays edited by Richard Whelan.  My copy is almost twenty years old, the cover worn to a sun-bleached smoothness, the pages gently yellowed. A small part of me is ashamed that I turn to this much-abridged, ‘best-of’ version of Emerson’s work rather than reading the whole text, but the Whelan book has been with me since I was a young man more prone to short cuts and self-help aisles in the bookstore. I’ve underlined and starred dozens of the pages. In many ways, the book has been a trusted companion for most of my adulthood.

The voices which we hear in solitude grow faint and inaudible as we enter the world. Society everywhere is in conspiracy against the manhood of every one of its members, Emerson writes, always speaking directly to my heart, always illuminating the dark corners of my introverted being.  He may ignore the danger of his philosophy, that tendency toward self-righteous solitude and mild paranoia that self-reliance can engender, but he reassures me.  This world can be a transcendent place.

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Mar 202011
 

The Dayroom, a personal essay,

by Inmate # 6666666Z, Texas Department of Corrections

Contributor’s note: This essay was recently forwarded to Natalia Sarkissian by its author.

In this prison, there’s a small room, the size of an average living room, called the dayroom. With brown vinyl paneling on the walls, a few grimy windows that don’t open, twenty red plastic seats arranged in rows and a small black-and-white tv set mounted on a bracket high up in the corner, the dayroom is the best room in this place. We watch movies here, listen to the news. And every Sunday at least one hundred of us watch sports. Well before the event begins the room fills beyond maximum capacity—all the seats occupied, all the standing spots with good views taken—and gives a whole new meaning to the expression “packed like sardines.”

Every Sunday during football season I get to the dayroom earlier than most, snagging myself a choice spot, and sit waiting, filled with excitement. It’s that season again. Soon everyone’ll be in here, eating bowls of nachos, frito pies, cookies and popcorn. We’ll be betting on our teams with whatever we’ve got of value. Some of us will win big; others will be wiped out.

Since the stakes are high, people cuss the tv out. “Ho ass bitch, mother effer, can’t you catch the damn football?” they scream, their hearts and emotions running wild.  Most times I get caught up in the spirit and forget I’m not in a real stadium. The noise, the hollering, the fried food smell of fritos, and I transcend these fake wood walls. Sometimes though, the magic doesn’t work and I remember. What it was like to be outside in the freeworld. How I used to run on the field. Bull, they called me then.
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Mar 112011
 

Sydney Lea gave the best poetry reading I have ever had the pleasure to attend—this was in the Noble Lounge at Vermont College way back in my first teaching residency, yea, these many years ago, mid-1990s. It was a long poem about a chainsaw accident that nearly cost him a leg. But it was also about friendship, the passing of the generations, the loss of the old north woods culture, about death and memory. It was the dead of winter outside, hot in the room, the chairs packed, people standing along the walls, damp condensing and dripping down the windows. Syd gripped the podium as the emotion rose. He began stamping his foot rhythmically, partly for the poem and partly, it seemed, to keep his own rising emotion in check. There were tears in the audience. The mood was electric. And when he was done there was a spontaneous ovation, people ran up, crowded up the aisles to embrace him, clap him on the back, make contact. I remember that, of course, and, of course, Tang Night: every residency the male faculty would adjourn one evening to the House of Tang for the All-You-Can-Eat buffet. Mostly this involved Syd and the other senior faculty, all VC veterans, regaling the newcomer with ribald tales of legendary teachers and students, also the famous Florida residencies when (long ago) we fled Vermont winters en masse. Which is to say, that I remember Sydney Lea and my early days at Vermont College with vast affection and nostalgia.

Besides being a wonderful poet and fiction-writer, Syd is a master of the personal essay, often combining his love of the woods, dogs and hunting with a passion for the laconic wisdom of northeastern oldtimers in a way that puts him among the best nature writers in American today.

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Sydney Lea’s ninth collection of poems, Young of the Year, has just been published by Four Way Books, which will issue his tenth, I Was Thinking of Beauty, in 2013. Lea founded and for thirteen years edited New England Review. He has just retired from Dartmouth College, after four decades as a professor there and at several other colleges and universities. The current essay is part of a collection he has all but completed, celebrating the men and woman of pre-power tool times in a logging community in northern Maine.  Lea is a trustee and capital campaign manager for the local land trust there, which has conserved 350,000 acres of woods and waters.

 

Weathers and Places

By Sydney Lea

— in mem. Creston MacArthur (1919-76)

 

Wherever you may be, if you are capable of memory there, can you fetch that dawn on Freeze-to-Death Island, the sleet slamming at our faces like some archaic dentist’s tool? A flock of geese drops in among the decoys, and without so much as a word between us, we let them paddle around unharmed on the riddled surface. There’s something so elegant about the birds that we just can’t fire on them. At length you rise from behind the rock we use for cover to shout, unaccountably, “Off to Cuba, baby ducks!” You pronounce it Cuber, like JFK. October of ‘62. The geese flush in a tumult of sound.

What elegy can there be?

As a young man, I had a real knack for remembering weather like that, or any. I can still tell you, say, that the winter of ‘81 brought virtually no snow to the northcountry. Several days in April of ‘73 were unseasonable, to put it gently; they got hot as a flatiron. My son, your namesake, was two, and I still see that chocolate Easter bunny liquefying in his tiny hand as we stood together in the dooryard. That seems sad now, which is odd. He wasn’t the least bothered himself. The sweetness remained; he simply licked the dark streaks from fist and forearm.

That power of recalling a day’s or season’s conditions, along with a few other endowments, is about gone. I am apter to summon the elements from a morning fifty years back, like that one on Freeze-to-Death, than from fifty hours. But whatever gifts I own or lack, I’ll never forget how the day shaped up at your funeral: it was very like that hour of the geese, but this time the perverse conditions, rather than seeming apt to a moment of glory, seemed equally fit for an opposite one. The day for me marked the end of a crucial discipleship, friendship, even sonship. I watched the frosty, wet earth close over all that.

The old saw claims that time heals our wounds, but it’s not so much that we’re healed by its passage as that the wounds become parts of us, along with the joys and frustrations and pleasures of any life. They sink deep inside, components now of what people describe as our characters.

What or whom, really, might I have elegized then? What or whom now?

In some sense, the day of that service in ‘76 seems a perennial today, all full of sideways sleet and wind. We mourners dodge strips of shingle and bright can torn by the gale from roofs of the Passamaquoddy shacks. Sand and salt blow off the road and sting our eyes as we file into the reservation’s small Catholic chapel. The congregation is about half tribal, half white.

It’s February, but Big Lake is pocked with open water. A strange winter thaw: whitecaps show in the gaps, sloshing up and over the ice. Skinny dogs hunker against the leeward wall of a maintenance shed, from which a poster flaps. I can’t read it in the blow, but I know what it says: KEEP MAINE’S FORESTS GREEN. It doesn’t seem possible they’ll ever be that again.

The power has failed clear to the coast.

Though I don’t know her, an old Native woman limps to my side and tells me she can’t remember anything like this in late winter. She grimaces, sneaking a tea bag under her lip against the pain in a dark tooth, which she keeps touching, as if she had a tic. It’s just that she’s nervous, as we all must be, at least in some measure.

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Aug 222010
 

EDITOR’S NOTE: This is the first in a four-part series of essays on Montaigne. To read the entire series, CLICK HERE.

The personal essay as a form is relatively new to me; I enrolled at VCFA in the area of Creative Nonfiction, in fact, without a complete understanding of what the term means, and after my first residency I found I wasn’t the only one. In asking CNF faculty, I found they frequently brought up the terms “literary journalism” and “personal essay.” They almost always referred us to Phillip Lopate’s introductory essay from The Art of the Personal Essay for basic traditions of the personal essay form, and I referred to Mark Kramer’s “Breakable Rules of Literary Journalism” from the Literary Journalism anthology, which I also teach in my Media Writing classes. I’ve found that, while my media writing (and teaching) tends to follow the rules of literary journalism, the work I’ve been most interested in learning and doing recently has been personal essay. So, it makes sense that I would want to learn the traditions and conventions of the form, in the context of both my own writing and the CNF genre.

While Lopate’s introduction to The Art of the Personal Essay is a perfectly apt summation of the form for the general reader, I had my worries as a writer about applying a descriptive list of formal attributes to my own writing (and reading!). One name, though, kept coming up in both the introduction and my conversations with other people writing, teaching, and learning the personal essay form, a man who died more than 400 years ago, whom Lopate considers so important to the personal essay that he gave him his own section titled “Fountainhead” – Michel de Montaigne. I hadn’t read him since taking an undergraduate Renaissance literature course, and the only thing I remember is liking the fact that he was the only Renaissance writer we read who wasn’t obsessed with the nature of God. So last semester I read Montaigne’s three essays in the Lopate anthology, including the 54-page “On Some Verses of Virgil.” After reading all three of them, but especially “On Some Verses…,”I started to realize why Montaigne is so frequently cited, and – I’m not ashamed to admit it – I decided I want to write like him.

Which is, of course, a fool’s errand. But, at the least, I’ve decided to use his work as a model. So, for each of the five months of this semester, I’ll identify a technique Montaigne uses, show said technique at work in at least one other personal essay, and attempt an explanation of its purpose and effects. Besides my obvious hope that it will somehow ingrain some of these things in my own writing, I hope this series will be helpful to other writers struggling to come to grips with the personal essay form. And yes, I’m making this up as I go– I’ll be reading Montaigne’s Collected Essays each month as I go, annotating, denotating (okay, denoting), compiling, and analyzing as I go, god help me.

This month’s entry is on a central concern to most non-fiction writing (perhaps more so than fiction, but not exclusive to non-fiction) – the integration of “big ideas” with first-person narrative.  Montaigne does this masterfully in all three of his essays I’ve annotated so far, but none so seamlessly and extensively as the 54-page “On Some Verses of Virgil.” I’ll describe the macro pattern first, then for the sake of brevity I’ll  look at this pattern in the first two pages of the essay. After that, I’ll look at how Joan Didion employs this technique in her essay “Goodbye to All That.”

All 54 pages of “On Some Verses” generally eschew an overarching narrative, instead integrating, in order according to the amount  of words Montaigne gives to each, the following three elements:

  1. Personal anecdote, self-revelation, and opinion
  2. Aphorism, advice, and universal wisdom
  3. Direct quotations from other authors

For now I’ll concentrate specifically on 1 and 2, as 3 will probably merit its own essay later this semester. It’s also important here to note the difference between opinion and aphorism. In the (more frequent) cases where Montaigne gives his personal opinion, he generally uses the first-person and employs humor and winking self-deprecation; when using aphorism, he switches to the omniscient third person and the tone shifts to a weighty circumspection.  The fact that the personal material takes up the most space doesn’t necessarily betray a preference on Montaigne’s part – though it probably does – but rather  a necessity of the form. Montaigne’s forbear Cicero, quoted here from John O’Banlon’s Reorienting Rhetoric: The Dialectic of List and Story, posited that narrative is “the fountainhead from which the whole remainder of the speech flows.” Most readers will attest that a story is more interesting than an argument, and the arguments people respond to most are the ones grounded in personal narrative, whether theirs or someone else’s.

Montaigne starts “On Some Verses” big:

To the extent that useful thoughts are fuller and more solid, they are also more absorbing and more burdensome. Vice, death, poverty, disease, are grave subjects and grieve us. We should have our soul instructed in the means to sustain and combat evils and in the rules for right living and right belief, and should often arouse it and exercise it in fine study. But for a soul of the common sort this must be done with some respite and with moderation; it goes mad if it is continually tense. [58-59]

You’ve probably already noticed that he’s meta-writing here, identifying and addressing some of the issues I’ve just pointed out that a personal essayist faces when writing, and reading  – we want to read and write important things – but too much weight at once will crush all but the most interested readers. (Edie Brickell’s most memorable words, to me, were “Shove me into shallow water, before I get too deep.”) Aware of this, Montaigne spends a lengthy paragraph confessing that his own body is failing him, summarizing in one confessional sequence how he went from, “In my youth [needing] to warn and urge myself to stick to my duty,” to his present state, where “I defend myself against temperance as I once did against sensual pleasure.” He continues in this vein for several pages afterward, describing – sometimes with humor, sometimes with a sigh – what a drag it is getting old, punctuating his personal confessions with aphorism and advice like “Wisdom has its excesses, and has no less need of moderation than does folly,” and “Let childhood look ahead, old age backward.” [59] In the course of 54 pages, Montaigne covers disease, depression, women’s roles, sex, love, vice, religion, fatherhood, and literary criticism, maintaining an obvious  self-awareness as a writer throughout.

Joan Didion’s “Goodbye to All That,” written roughly 400 years after “On Some Verses,” also mixes personal anecdote with universal statement; it also, at least in part, covers similar thematic territory. One of the essay’s major tropes is a Blakean focus on innocence and experience. I’ll focus on this here in context of the essay’s relationship to Montaigne’s. The innocence (or youth) vs. experience motif runs through literally every page of Didon’s essay, intermingling with the other motifs as well as narrative snapshots of her life in New York:

…one of the mixed blessings of being twenty and twenty-one and even twenty-three is the conviction that nothing like this, all evidence to the contrary notwithstanding, has ever happened to anyone before .(681)

She then tells of arriving at Idlewild, hearing a song on a jukebox on the Upper East Side that she thinks must be about her, and mistaking the Triboro Bridge for the Brooklyn Bridge from her apartment window in Queens. The most aphoristic statement of the essay is perhaps the one I can most endorse personally:

It is often said that New York is a city for only the very rich and the very poor. It is less often said that New York is also, at least for those of us who came there from somewhere else, a city only for the very young. (682)

She segues from this into a story of a party in December which she goes to with an older male friend who has slept with five women and owes money to two men from the last party they went to, giving narrative attestation to her previous aphorism.

…I was in love with New York. I do not mean “love” in any colloquial way, I mean that I was in love with the city, the way you love the first person who ever touches you and never loves anyone quite that way again. (683)

After this, she tells of eating a peach on Lexington Avenue with the lush detail of a first kiss.

I knew that it would cost something sooner or later – because I did not belong there, did not come from there – but when you are twenty-two or twenty-three, you figure that later you will have high emotional balance. (683)

There a delicious ambiguity to this statement – will the peach cost her something later, or is it something else? She recounts charging food at Bloomingdale’s in order to eat on $70 a week, looking in the windows of brownstones while thinking about she ways she would make herself rich, meeting extravagant people at extravagant parties, and watching the holidays and years go by.

New York was no mere city. It was instead an infinitely romantic notion, the mysterious nexus of all love and money and power, the shining and perishable dream itself. To think of “living” there was to reduce the miraculous to the mundane; one does not “live” at Xanadu. (684)

Which leads into her observation that for her first year she lived entirely in other people’s apartments, and after that she had a longstanding aversion to buying furniture, eventually leaving all of her belongings in her old apartment to move into a “monastic” apartment on 75th Street, where her new husband finally moved actual furniture when they were married.

That was the year, my twenty-eighth, when I was discovering that not all the promises would be kept, that some things are in fact irrevocable and that it had counted after all, every evasion and every procrastination, every mistake, every word, all of it. (685)

This leads her to recount minute, seemingly unrelated flashes of memory, mnemonic smells, touches, sensations.

I suppose that a lot of us who have been in New York have the same scenes on our home screens. (685-6)

After this, she transposes a panoply of sleepless nights with friends at different bars with the comfort of Chock Full O’ Nuts coffee at her midtown job writing advertising copy, then describes the comforting loneliness of housesitting her friend’s apartment in the West Village with no one calling her, to the very end going to every party she was invited to.

You will have perceived by now that I was not one to profit by the experience of others, that it was a very long time indeed before I stopped believing in new faces and began to understand the lesson in that story, which was that it is distinctly possible to stay too long at the fair. (687)

And here she tells of everything seeming old, like she’d heard it all before, avoiding certain parts of the city, hurting people she cared about, insulted those she didn’t, crying compulsively “in elevators and in taxis and in Chinese laundries,” contemplating the final step to becoming a New Yorker – getting a therapist – but getting married instead, and leaving New York with him.

All I mean is that I was very young in New York, and that at some point the golden rhythm was broken, and I am not that young anymore. (688)

It wasn’t until I strung these lofty statements together and summarized the stories between that I discovered the road maps they gave to the succession of short narratives that might seem to have only intuitive coincidence with each other. In fact, each story reinforces the aphoristic point made by these epic statements, and allows her to be open-ended about the ending – in fact, seems to leave her no choice but open-endedness, as that’s the structure she set up.

—John Proctor

EDITOR’S NOTE: This is the first in a four-part series of essays on Montaigne.

To read the entire series, CLICK HERE.

May 042010
 

kate_waterKate McCahill on the Ganges

It’s a huge pleasure to introduce Kate McCahill who is a former student of mine at Vermont College of Fine Arts (she hasn’t graduated yet). Before coming to VCFA, Kate traveled in India, and when she came to work with me, she was writing a series of essays about that experience (with a book hovering in the near distance). These essays were remarkable for their structure and verve, their plots and their attention to character and detail. This is one of my favourites.

The big news for Kate, though, is that she’s just been awarded the Mary Elvira Stevens Traveling Fellowship, funded by Wellesley College (Kate’s undergrad school). Kate expects to get about $15,000 to finance a writing trip from Guatemala to Patagonia.

dg

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The day I met Teddy, the heat and the grimy streets of Pune had mixed a muggy haze outside, which leached its way into the bookstore, slicking our foreheads and necks. As I examined the travel section, the bell above the door clanged and Teddy came in, stood for a moment in the doorway, backlit by the sun, and then walked over, close to where I stood, so close I could hear him breathing. I watched from the corner of my eye as he scanned the horror novels and selected an old hardcover. I caught a glimpse of the curling binding: Carrie, by Stephen King.  The bell above the bookstore door clanged again; hot wind blew in.

Teddy was a tall black man with close, tight curls and white teeth save for a brown one towards the molars, which he’d learned to hide by keeping the left side of his mouth closed. Because of this, he talked with only half his mouth, and that, combined with the rotting tooth behind full lips, gave him a sly, crafty look. We were four hours northeast of Mumbai, in a city known mostly for an ashram, built by the guru Osho.

Teddy’s eyes sidled to mine as we browsed, but I looked away. Aman had warned me of certain people on my first night in Pune. There were those who came to Pune for the money there could be made selling drugs to hippies at the ashram, or slipped pills into their coffees at the German bakery, or took them away by motorbike into the night. Aman was a friend of a friend, a second cousin of a farmer I’d met while still in Dehra Dun, and I figured he was exaggerating a little, trying to scare me into being extra-careful. But I took the horror novel in Teddy’s hands as a sign nevertheless. The books on the shelf before me bore beaten bindings and dated titles, and I set my attention on those. The USSR Today, one stated gloomily. Myanmar: Temples of Splendor, read the cracked yellow spine of another. When I tugged it down, opening the long cover that drew stickily back, a flattened moth broke off and spiraled to the floor. The pages showed Technicolor tourists admiring a crumbling, sunlit temple.

Those books were like the maze-like, rutted streets outside, the old men on rickety gray bicycles, even the street-children, their cries at once pitiful and joyful, and the beggars with their practiced wheedling. I would remember each one as an enduring, Indian staple: worn by time, accustomed to crowds, doggedly resilient. Teddy, on the other hand, was fresh, with pearl buttons on his Western shirt and pointy shoes on his feet. “Have you read this?” I heard him ask. I looked up; he waved Carrie. I couldn’t help it: I smiled, shook my head, and pretended to look grim. He wasn’t like the enduring things of India, standing so tall in the bookshop, and speaking English, too.

“What’s wrong?” Teddy asked, seeing the look on my face. “What’s it about?” His question was mockingly innocent. Even if you knew nothing about Carrie, the cover, with her body stained red, told you everything. “Just joking,” he said at my raised eyebrows, and flipped fast through the pages like he was just seeing how long it was, how closely set the type.

“So, you can’t stand the gore?” he asked after another moment. When I looked at him, he winked. Be careful, Kate, a little voice said. But Teddy continued talking, and I kept listening. “That Stephen King—he’s something else,” he remarked, lowering his voice a little as an elderly Indian couple brushed past us. “He’s American, like you?”

I could tell by the way he said it that he knew the answer, but I nodded anyway. His own accent sounded imprecise—a little off-kilter, rolling and round. He was from South Africa, if I had had to guess.

He looked at me like he was waiting to hear me ask where hewas from, but I remembered Aman’s warning and said nothing. When I looked up from the Myanmar book again, he’d bent to examine the rest of the Stephen King section. I slid my book back beside the others on the shelf, and as I walked towards the door to leave I ran my fingertips along the soft spines once more. Just before I reached the end of the stack, the pad of my first finger caught on the broken coil of a spiral-bound book, and I drew my hand back. I thought I felt a tiny spark as my fingers left the book. I stopped, peered at it, then eased it out from between the other books. It was a loose-leafed notebook, the kind you buy in American drugstores. I felt Teddy glance over, but in that moment, nothing could keep me from lifting the cover and looking inside. There was something funny about that notebook, I just knew.

Handwriting choked the inside cover and the very first page: all Sanskrit and all in pencil, delicate marks made by a trembling hand. The words spilled onto the next page, and then the next and the next. In places, the writing ran over itself, and as I turned the pages the characters grew smaller and began to march up and down the margins and snake between each coil of the binding. It was as if the writer had had the book as his only source of paper for a very long time.

“Someone’s journal,” I heard Teddy whisper beside me.

“Maybe,” I said. Put it back, the little voice said, and leave Teddy. That’s what Aman would want you to do. But I just couldn’t take my eyes from those pages. The notebook felt both heavy and flimsy, like the words were weighing the cheap paper down. Teddy didn’t try to take the book, didn’t say anything else, and together we looked at the pages the way little kids look at picture books without reading the words. The tightness of those words; their growing frenzy.

Towards the very end of the notebook, we came across a nearly clean page, startling and white like a flat, smooth stone in grass. The lines resembled the veins on a wrist, and the only other thing there was a signature at the lower right. The signature was both scratchy and looping, if that can describe it: hard at its points, but soft in its curves. How had it happened, this page? I heard Teddy’s breath quicken a fragment. Had the writer waited as he filled up every other page for the person who would sign their name on the only blank one? I imagined a prisoner, or someone exiled. Someone banished. Was it a hastily scribbled prayer?

Teddy brushed the signature delicately with one calloused thumb. I reached out myself and felt the way the writing cut into the page. It was impossible to tell whether the signature was a man’s or a woman’s, in the way it both rolled and cut into the page. I glanced at Teddy; he shrugged. When I looked down again I felt a little chill, even in the hot store: looking at that page was like seeing a secret.

I felt guiltier and guiltier as I held the book in my hands. What was it doing on these shelves, anyway? I glanced towards the counter at the young shopkeeper, who was typing into her cell phone intently, perched on a stool with her legs crossed. I closed the book, knelt down, and slid it onto the lowest shelf, taking care to tuck it in so that it wasn’t easily visible to a browser. Teddy didn’t protest. It didn’t occur to me to even ask whether the book was for sale: I simply assumed it was not. For one selfish second I imagined waiting for Teddy to leave, and then slipping the book into my purse, hurrying back to Aman’s and holding it open again, this time alone.

We stood there for a while, looking at the place where I’d slid the book back. Teddy finally broke the spell. “Want to grab a chai?” he asked, and I felt relieved that he’d broken the strange book’s spell. What could be said, after all, except that those pages had held a mystery? All of a sudden I was aware again of the shouts of chai-wallas outside and the shotgun explosions of motorbike engines in the street. No, I didn’t have time to drink chai, meditations started in an hour and I still had to meet Aman beforehand. I shook my head.

“Can I at least get your name?” Teddy asked, and I gave it to him. What the hell; we’d already shared one secret. “I’m Teddy,” he replied, and plucked Carrie back up off the shelf. “I’m taking this one,” he added, grinning.

“Good luck with that,” I said, and without looking again for the spiral-bound book on the shelf, I left the store and went back out into the sunshine.

The ashram wasn’t like the rest of Pune, which was built, as far as I could tell, around the wide, trash-littered, dried-up river that divided the city. Aman lived on the northern side, opposite the ashram, up a little street lined with apartment buildings built in the seventies. Most of Pune’s streets were unpaved—except for the wide avenues that circled the city center—and were crowded with vegetable stands and bidi shops, vegetable-wallas and munching cows. If you walked from Aman’s flat away from the river and up the hill a ways, it was like stepping back in time: no cars, just cows and bike rickshaws and a crumbling red temple, centuries old. Strings of marigolds for sale. But the ashram was always gleaming, always manicured, perpetually gated to keep in the scented flowers, the shining floors, and the servants in their clean white linens.

Beggars gathered at the ashram gates, but of course they could never go in; two guards planted there day and night made sure of that. You could feel the shift as soon as you entered; gone were the noisy cars, the shouting hawkers, the trash on the ground. Fake waterfalls obliterated all unpleasant noise. Neatly shaven grass; tall, carefully-planned stands of trees.

I was late to meet Aman after the bookstore, even though I’d been rushing. It always took longer than I thought it would to race back to the flat and change into my red robe. Everyone at the ashram had to wear the red robe, even the guards and front-desk agents. The robe was to keep us all looking the same, all equals I suppose, but when you walked around the city you sure could tell who was part of the ashram and who wasn’t. The most devout in the ashram wore their red robes everywhere. Personally, I hated my robe, which chafed against my skin and made me sweat profusely, but when I didn’t wear it to the ashram Aman took offense. He’d given it to me as a gift, and wore his each day, washing it carefully in the evenings and putting it out on the little balcony to dry in the night.

I didn’t tell Aman about Teddy as we sat sipping our tea before meditation. I didn’t mention the notebook either. I wanted to keep it a secret, preserve the mystery. I held it in my mind like a precious stone, something to be guarded and saved. Instead, Aman and I just drank our tea and talked about our schedule: noon meditation, another at two, and then the White Robe ceremony in the evening.

Aman had taken great pains to ensure that I attended at least one White Robe ceremony. In the first few days I’d arrived, we’d both been too exhausted; meditation at five AM followed by afternoons of touring Pune tired us both out. But today, Aman was determined. The morning before, he’d sent me across the street to his neighbor’s, a woman who lived with her teenaged daughter. They lent me a white robe stamped with cream-colored flowers. Aman laundered it again for me after I brought it home – just in case, he’d said. In case of what? I wanted to ask, but bit my tongue. Deep down I knew why. While Aman’s apartment was clean right down to the shoes lined up by the door, the neighbor’s house was really a two-room flat, smaller than Aman’s and stinking of cigarettes, the windows shut tight to preserve the air conditioning. I didn’t mind the smell, just the close, freezing air. The television blared.

Aman drank down the last of his tea now and we made our way to the meditation room. It was just as the website pictured: the whole room sparkled with mosaics made of mirrors. Aman and I showed our ID cards at the door, removed our shoes, and went in; thirty people or so already sat cross-legged on the low, wide steps that rose toward the back of the room, their eyes closed. Silently, Aman and I joined them, and he settled into a cross-legged position. His breathing soon deepened and slowed. I closed my own eyes.

I tried to let me thoughts slip from me, but my legs fell asleep right away, still unused to the position. I cracked my eyelids open: everyone around me kept their backs straight and their hands folded. Someone dimmed the lights and a gray-haired woman wearing lots of turquoise jewelry lit a candle up front, clicked two little chimes together, and the room fell into an even deeper quiet, steady breath the only sound.

But I couldn’t keep my mind still. This wasn’t like the yoga I’d practiced up in Rishikesh, in an old man’s living room that became a studio every afternoon. In this glittering space, thoughts crowded in on me and raced around. Little twinges in my muscles and on my skin grew into itches, cramps, and I wanted to stretch so badly but knew that if I did, I would bump the people around me, break them from their trances. The candle smelled sickly sweet, and the room grew very warm with all of the bodies. Notice your breath, I reminded myself, but my thoughts just shot away from me again like little film reels. I was hungry. What were my parents doing, right now? And where was that scarf I bought in Thailand? I hadn’t seen it lately. My mind circled over itself, and then I remembered the journal. I thought of the words that filled the pages, and then startling empty one. I settled on the thought of slowly turning the notebook’s pages. I imagined touching the penciled words. Teddy’s breath on my neck. When the gray-haired, turquoise clad woman touched the chimes together again, I blinked in the light with everyone else, like waking up from a dream. I hadn’t emptied my mind, but I’d come close, had thought only of that creamy blank page for the final long minutes of the session.

Aman never spoke about his actual meditation. When I tried to ask him, on our second day together, what he tried to think of when he meditated, where he tried to send his mine, explaining that I was struggling with the concept, he’d shrugged. “We each find our way,” he’d said, and though he was never short of words anywhere else, we both avoided further discussion of the hours we spent in inward silence. After this meditation, we talked of yoga later on, of his adopted son who was planning a visit later in the week, and of where we’d take our lunch. We ambled to the German bakery, still in our robes, and ate soup together at a long table where other soul searchers, also in their robes, talked and ate too. Outside the German bakery, vendors displayed long racks of red and white robes for sale. I tried not to meet their eyes on the way out.

Aman liked to wash before the White Robe ceremony, so after we’d attended the second meditation and eaten dinner, which Aman purchased in tins from the same neighbor who’d lent me the robe, he went into the bathroom. I could hear the water running as I took off my red robe and slid on the white one. At least it was cooler, sewn of thin cotton instead of the red robe’s scratchy polyester. Aman emerged from the bathroom eventually, his hair slicked back with water, his white robe cloaked over him. He’d ironed the robe that morning; I told him it looked nice. He told me mine did too. Then we walked back across the river to the ashram, where a hundred other people in white robes waited outside of the big auditorium, its silhouette reflected in the meditation pool that lay before it.

You weren’t allowed into the auditorium until right before the White Robe ceremony, so while Aman chatted with old friends who’d donned the white robe for years, I recognized an Israeli girl, Eti, that I’d met in a yoga class the day before. She, too, was looking around, standing a little apart from everyone, so I went over to say hello. She always toted a huge backpack, and it was no wonder, with the number of robes we needed here. She smiled when she saw me coming over, and we talked about the mall, where she’d been that morning. “I just could not get up for this morning meditation, you know?” she said. “Maybe tomorrow!” And then the doors were opening and people began flowing in along both sides of the meditation pool.

It took quite a while to get to the door, because everyone needed to remove their shoes and place them in cubbies, then grab a handful of tissues for when the breathing meditation got started. People murmured and mumbled in line, but no one spoke too loud or laughed, unwilling perhaps to break the stillness of our reflections in the meditation pond. Slowly we made our way up the stairs and into the cavernous auditorium lobby. I unlaced my sneakers and tugged them off, tucking my socks inside, and stuffed them beside Eti’s in an available cubby. We started to follow the other white-robers inside.

“Miss,” I heard a woman call from behind me. Eti and I turned; the woman was talking to me. “Miss,” she said again, and beckoned with her hand for me to come back. Eti and I looked at each other; I shrugged, and she found a place on the floor.

“I’m sorry, miss,” the woman was saying, as I pushed back through the doorway, against the flow of the white robes. “You can’t attend the ceremony today.” She glanced at my robe. “It’s the flowers, these little flowers here. The robe needs to be totally white, just plain.” She shrugged her shoulders and legitimately tried to look sympathetic. Sorry, they’re the rules, her look said.

“Are you serious?” I asked her, and a few heads turned. I was making a commotion, but I just could not believe it. After Aman washed the robe? After the neighbor lent it to me? The woman nodded. “Sorry,” she said, out loud this time, and then coolly moved her gaze from my face to monitor the others who still trickled in. I glanced through the doorway; Eti had craned her neck from where she sat and was watching me, confused. I didn’t see Aman anywhere. I held up my hands at Eti, the universal gesture for who knows? Eti waved, smiled a little smile that genuinely seemed sorry, and I was at least grateful for that as I laced my shoes back up and left, taking the stairs two at a time, my face aflame.

Mostly, I was annoyed—after the initial shock of being banished wore off—that I didn’t have a change of clothes. I figured, as I tried to steady my breath and slow my beating heart, that I had two choices. I could go home, or I could wait for the White Robe ceremony to end so I could still walk back with Aman. After pondering the walk home alone, across the bridge beneath the dimming sky, I chose to wait, and so I walked out the ashram gates, white robe and all, and down to the German Bakery, where I thought I’d get a coffee and try to find a magazine, or a person to talk to, that would take my mind away from this mess.

Stupid white robes, I muttered as I walked past the beggars, who must have sensed my frustration because they didn’t even bother to approach me. Or maybe they just figured I was stingy. Or, maybe even beggars hold off when someone’s having a conversation with herself. Damn freaking flowers, I mumbled as I entered the German Bakery, and what finally stopped my cursing was the sight of Teddy, standing there at the counter plain as day and talking with the girl serving coffee.

He turned and grinned, recognized me immediately, then took a moment to look at my white flowered robe. He studied my face. “Everything okay?” he asked carefully. I must have still been red in the face.

“I’m okay,” I said, then blurted it out. “I got turned away from the White Robe ceremony just now.” He grimaced.

“Was it the flowers?” I nodded. “How’d you guess?” I asked, half sarcastic.

“I’ve been to a few of those White Robe’s in my time,” Teddy said. He put on a grim doctor’s face: “I’ve seen this a few times before.” I laughed at his tone, which compared the ceremony to a serious condition that lacked a cure.

“It’s silly,” I admitted, “but I was so embarrassed! It really sucked, you know?”

“Let’s have a coffee and make fun of the ashram,” Teddy said. I couldn’t help but laugh, and nodded yes. A coffee was what I needed, all right. For those moments I forgot all about the empty page in the journal and the little voice that warned me about Teddy, and instead just felt happy that Teddy was there, for sly as his half-smile was, he was being kind. He bought two coffees, and we looked around for somewhere to sit. All the chairs were full, tables littered with dirty cups and newspapers.

“Let’s go outside,” Teddy suggested, so I followed him out the door and we sat down on the sidewalk outside of the coffee shop, lowering ourselves carefully so as not to spill the steaming contents of our mugs.

“So what do you do here, Teddy?” I asked him as we sipped. I could smell chocolate emanating from the bakery.

“I’m a PhD student,” he answered. I was surprised, but then I knew nothing about him. “Anthropology,” he added, anticipating my next question. “I’m especially interested,” he paused, put down his books, stretched his hands out before him, “in the palms.”

“You read palms?” I asked, before I even realized the words were out of my mouth. Sure enough, he looked offended.

“I don’t just read palms,” he insisted, like he’d dodged the question all his life. “I read them in the traditional, voo-dooey way, yes,”—he wiggled his fingers in the air to emphasize voo-doo—“but my degree has many levels. Astrology, physiology, human biology, psychology…” the list petered out. He set his coffee down beside him and leaned back on the heels of his hands. “It’s a complicated degree,” he finished, and drew a pack of cigarettes from his pocket.

I watched him strike a match and light a cigarette. As an afterthought, he offered the pack to me. I shook my head. “So, what can you see in the palms?” I asked him. I looked at my own; they were sweaty, for one thing, with a few scooping lines.

“Oh, you can read many things,” he finally said vaguely, maybe still miffed at me. He drew on his cigarette and blew the smoke out into the street. He took another drag, exhaled.  “Many things,” he said again, this time as if to himself, drawing the words out like swoops of honey pulled from the jar. I guessed he’d decided to make me beg. He turned and looked at me for a long moment, his gaze uncomfortably piercing. I looked away.

“You don’t have to tell me,” I said. I reached for his pack of cigarettes and took one out. He struck the match.

“It’s not that I don’t want to tell you,” he finally said. “It’s that…” he paused, dragged. “I’m afraid to tell you what the palmist sees.” I waited for him to explain. The cigarette tasted smooth and had a thick gold filter.

“Everyone wants their palm read,” Teddy said, “but when they hear what the lines mean, they often see them as…” he waved his hands, looking for the right word. “As ugly,” he finished. “People are afraid of the truth in the lines.” He looked over, down at my hands. I was touching the lines of my left hand with my right fingers. When I noticed the movement, I lifted my cigarette to my lips.

He grinned at that. “Do you really want me to read it?” he asked.

“Yes,” I said, and then I realized that I meant it. I guessed I wanted to hear what was so bad, the way we’re compelled to stare at car accidents we pass on the freeway.

“You sure?” he asked. “Because I will. I’ll tell you what it says.” His voice was still lighthearted, and I nodded.

“Okay then, hand it over. Ha, get it? Hand it?” He snickered. I fake-laughed. “I get it,” I told him, and stuck my left palm out.

He flicked his cigarette into the gutter. “Get rid of yours, too,” he said. “I need to see both.” I obeyed, tossing the golden butt in behind his. He rubbed my outstretched palms with his thumb, as if to draw out the lines. For a very long time he stared at them, looking back and forth between my two hands.

“It’s a very interesting hand,” he muttered finally. “A very, very interesting hand.” Again he went quiet, pressing my palms again with his thumbs. Then he let both hands fall.

“You will have an ordinary life,” he said with a shrug. He wouldn’t meet my eyes.

“That’s it?” I checked my palms again myself; what was so wrong with them? “Tell me, Teddy,” I urged. “I won’t be hurt.” Even then I think I knew that was a lie.

“Yes, you will,” he affirmed, and inhaled deeply, let the breath out slowly. “This is why I never read the palm of a friend,” he said, and went for his cigarettes again. “They never leave me alone, after that.”

But I wanted to know! I had to know. “Please tell me,” I said, and now I really was begging. What could be so terrifying in the lines?

“Okay,” he finally said, after a few long drags on his new cigarette. “Okay. I can tell you about here, because the hand is always changing to show the present. Here,” he reached for my right palm and poked a finger into the longest line, “in India, you are afraid. You are suspicious. And, you are often alone?” he looked at me. I nodded. “But, you feel as though you are searching for something here?” he continued. “And,” he added, “you worry you’ll go home without it.” Again he looked at me, confirming. I nodded yes. “You’re expecting something. Not expecting,” he laughed, “as you Americans say, but expectant. You’re waiting for something.”

“That doesn’t sound so horrible,” I said. It was all I could think to reply. Only later would what he’d said would really sink in; all throughout India, I felt challenged by the constant eyes upon me, the crush of people always.

“There’s something else,” he told me. “Something happened, before you were born.” He let the words sink in for a moment, then continued. “Maybe something happened with your parents, or in your family, or something. I think,” and he paused, took a drag, let the cigarette fall. “I think it was something bad.”

Ever since that moment, I’ve wondered what he meant when he said that. My parents lost a child before me; is that what so darkened my palm? But Teddy was standing now, his coffee cup empty. He stretched his arms high and glanced down at me. I must have looked bewildered, because he said, as if to comfort me, “Don’t worry, Kate. Luck will be on your side.” He mumbled something about how he had to meet his friend inside. “You okay?” he asked. I nodded. “See you, Teddy,” I called softly as he walked away, but I can’t be sure whether he heard.

Instead of returning to the ashram, I walked towards the city center, letting my mind wander into everything I passed. I just couldn’t think too much of what Teddy had said, I just couldn’t. Yet his words were like the empty page of the journal we’d found together: meaningless without context, yet important too, somehow. The most frightening thing was his hesitation, and what he withheld. I thought of the meditating rooms, and tried to send my mind to the quiet tranquility they claimed to hold. I took in the world around me, and walked for miles.

The walk to the city center was always rich for the senses. Food-sellers tended stands from dawn until dusk and the cigarette and sweet shops stayed open through the night. Boats on the river pulled up to the banks, and bums and sadhus slept on the shores, shaded by day and protected from the wind by night with trees and boulders.  Taxis pulled up from the train station; buses came through from Bombay and sometimes from as far away as New Delhi.  The wealthier, more modern side of Pune came next, with paved roads and expensive restaurants, a shopping mall and a university. Aman’s side of the river had bumpy, narrow streets, the buildings alongside crumbling from a dozen layers of paint. I thought that old paint made walls more beautiful, because you could see every color of paint ever used on the place—cream was popular, and yellow and blue. The paint told a history of the building it clung to, and judging by the number of layers around here, that history was usually long. Thin old men pedaled bike rickshaws as I approached the city-center, their sandals flapping on their feet.

The center, when I reached it, pulsed with people bicycles, a score of buses, cars that slunk through the crowds. The visitors ambling around the mall were dressed in Western clothes; almost everyone wore sunglasses, their skin tanned. I forgot about my white robe and let myself observe: the women walking here could have stepped onto Fifth Avenue and would have been admired for their beauty, their cutting-edge style. I hadn’t seen Louis Vuitton since Hong Kong, and suddenly I was surrounded. There was Jimmy Choo and Vera Wang, draped over the wrists and arms and heads of the women who glanced at me, taking in, I guess, the silly robe and the sweat at my hairline. Clearly what they thought of me was not much; they didn’t interrupt the flow of chatter into their cell phones, just raised curved eyebrows or half-smiled to themselves and turned their eyes down, amused. Still, I liked the walk, a striking contrast to the crowd Aman’s street. The woman here picked their way along in stilettos, the men in polished loafers. I imagined them pausing for a bag of mangoes or a pack of American cigarettes before hurrying on down towards the bridge to catch a rickshaw that would rush them back to the city center’s magnetic glitter.

I remembered the wealth I’d encountered in America: a few friends with houses like mansions, a ride in a limousine, dinner at an elegant restaurant with my parents, one night in a four-star, silk-sheeted hotel with my boyfriend.  Here in Pune, amidst all this downtown glamour, I felt a pang at the disconnect. How strange it seemed to have known such comfort, in a place where such a level was now inaccessible to me. I had little money, and my pack at Aman’s contained everything I’d needed, this whole time I’d been traveling. It struck me that everything I had could fit in one bag and meant nothing.

I got lost in the winding streets of Pune, and it was dark before I took a rickshaw back to Aman’s flat across the river. He’d been worried sick about me, it was clear; when I knocked on his door, he opened it immediately, relief in his eyes. His hair was greasy, like he’d run his hands through it over and over. He’d changed out of his white robe, but still had his black sneakers on.

“Oh, Katie,” he gushed, before I was even inside. “I heard about the robe.” He looked me over. “I guess I should have known. They’re very strict about the white robe.” He went to the stove to start tea. “Oh, Katie,” he went on as he filled the kettle, “Where were you? Oh, I’m so sorry. I apologize. What a long night you must have had.” He turned to look at me, to check whether indeed I’d had a long night, and perhaps to hear where, exactly, I’d been. But I couldn’t think of an excuse. How could I tell Aman that a palmist had seen something bad in my hand, and I’d wandered the city as a way to escape? I apologized, explained that I’d gone to the library and lost track of time. As we sipped our tea, I thought of being banished from the White Robe ceremony, but spared Aman the details.

Aman and I resumed our routine. For three more days we rose in the morning, walked across the river to morning meditation, then sipped tea at the ashram. I walked around the city again, this time with Eti, and together we strolled through the mall. Malls are universal things, I realized in Pune. The shops are just an excuse to gossip, to waste time, to escape from whatever burdens your home life brings to you. Each shop window was painstakingly decorated, the costumed models thin and exuberant. Aman and I did not attempt the White Robe ceremony again; we didn’t ever again speak of the night I’d been turned away.
But the ashram wore on me. Beyond the issue of the flowers on my robe, there were the fees, and the guards at the door, and the aging hippies who floated around, seeking nirvana. There was the overpriced tea, the glittering meditation room, the pristine, manicured lawns. This was not what I’d come to India to find; the closest thing to peace I’d encountered so far was the illicit blank page in the journal, the one I could settle my mind upon. After my seventh day in Pune, I told Aman I’d be leaving. I told him while we both stood in the kitchen that night, preparing tea. He was sorry, wishing I would stay so as to more fully experience the ashram, but in the end he relented, helping me to book a train ticket online to Goa, where I planned to meet a friend.

That night, Aman and I went out to dinner, I guess to commemorate my final night in his city. Aman selected a touristy place in the city center, where he was practically the only Indian man ordering dinner, but we had a fine time in any case. We both grew jolly with Kingfisher beer, and I paid the tab in order to thank Aman once more for his hospitality. We took a rickshaw back home, and then Aman lay down in his hammock and I shut out the lights. I packed the rest of my things; my train left at five the next morning. I wished, right before sleep came, to see Teddy again, of all things, and then my alarm was going off, and it was time to wake up and get going.

Aman still slept as I crept out the door. I scribbled a note on the pad beside the phone: Aman: thanks for everything. Will call when I get to Goa. Then I let myself out, closing the door quietly behind me, and then I saw the envelope on the ground.

Whoever had left it had tucked it halfway under the door. I thought it was an electricity notice, or some apartment document, but when I picked it up and lifted the open lip, I saw that it wasn’t anything Aman was meant to see. I drew the page that was inside from the envelope, knowing what it was and at the same time hoping it was anything but.

It was the empty page, with the signature in the lower right corner.

The edge of the paper was ruffled from where it had been torn from the notebook. Now ripped from its context, it had clearly been folded and smudged. It resembled trash. I held the envelope and the piece of paper with trembling hands. I remembered my train. With the papers still clutched in my hands, I ran down the stairs, through the gate, and out into the main road, where I caught a rickshaw that would take me to the station.

I don’t have the empty page anymore. When I got to Goa, I looked up the address of the bookstore and mailed it back. I don’t know why Teddy tore the page from the book, or how he knew where to leave it. But the story has stuck with me, even as my time in the ashram has fallen away. That ashram was a place where I failed, spiritually and logistically, but Teddy and the empty page remain unanswered questions in my mind. Maybe, holding that book in my hands, with Teddy looking over my shoulder, I did find what I was seeking in India. No, the memory of that moment has never left me. I think of Teddy now, his sly half-smile, and realize that perhaps its purpose was both sad and true: the gesture’s most basic intent was to hide something ugly from the world. And I can only hope that whoever wrote that journal will someday come to claim it again. I’ve prayed that they will open the cardboard cover, checking for the scrawled name, and find that page just where they left it, torn from the spiral rings but still intact, blessed in its comparative bareness.

—Kate McCahill

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Apr 262010
 

Though I’ve known and admired Jack Hodgin‘s work for ages, we actually hadn’t met til we ended up on the same judges’ panel for a literary award three years ago. Usually, these things are tense affairs, but Jack, our third panelist, the novelist Joan Barfoot, and I had such an agreeable time together we became internet friends, a tiny community of three sending group emails back and forth. Joan lives in London, Ontario, and Jack lives far, far away on Vancouver Island. He has been known to complain ruefully, upon finding a sequence of emails from Joan and me, that everything happens in the rest of the world before he even wakes up in the morning.

Jack has been a huge and beneficent presence on the Canadian literary scene for a couple of generations now. You can find all this for yourself by exploring his website (which, incidentally, contains a generous amount of writing advice). I love the list of prizes he’s won; it’s almost as long as the number of books he’s published. I am also fascinated by his real life relationship with the fictional character Dr. Jack Hodgins in the TV series “Bones.”

This little essay is just a taste. I like it because it reminds me of all the friends who have made the pilgrimage to Oxford–so many of us loved Faulkner and yet had to fight our way out from under his stylistic shadow.

Jack has a new novel coming out in May. It’s called The Master of Happy Endings. This is what Alice Munro says about it: “From one of Canada’s master storytellers comes a powerful new novel about memory, belonging, helping others, and the vagaries of the human heart. It is also a compelling story about how a man in his later seventies manages to conjure one more great adventure for himself.” Buy the book.

dg

FAULKNER MISSISSIPPI:  April 1982

Walking up the pathway towards the front steps and white pillars of the house known as Rowan Oak, I was aware of a chill that lifted the hairs at the back of my neck. William Faulkner had lived here, had written most of his novels here, had walked up this pathway, perhaps had even laid this herringbone brickwork in the pathway himself. The man would not be inside, of course – he had been dead for several years – but the house was open to visitors, with a resident guide from the nearby university.  Still, I was about to reach the destination in what was really a sort of pilgrimage.

We had spent a few sunny April days in New Orleans before driving the little rented car north, pausing only briefly in Baton Rouge before passing into Mississippi. We’d visited the ante-bellum houses in Natchez and toured the 16 miles of Vicksburg battleground before driving on up the highway through pine forests in the direction of Oxford.

In the direction, that is, of the town where once lived the man whose books had thrilled and inspired me, and whose powerful voice and vision had so invaded me as to destroy all my earliest attempts at writing – two bad novels and several stories, all rejected and abandoned — before I’d eventually found my own place and my own voice. Still, though I may have shaken off much of the power I’d once allowed him to have, I had not abandoned my admiration for the man and his work.

Of course the first indication we were entering Faulkner country was the little signpost naming the Yocana River, which was just a narrow yellow creek barely moving at the bottom of a muddy ditch.  It was not easy to imagine this “Yoknapatawpha” in anything like flood, or to believe in the difficulties it gave the Bundren family when they crossed it with the mother’s coffin, heading, as we were, for the town where “Pa” would get a new set of teeth, bury his wife, and find himself a new one. I hoped this was not a hint of more disappointments ahead.

Read the rest!

Apr 182010
 

Scott Russell Sanders

I would like to add the following as a general rule: a work of art is perceived against a background of and by association with other works of art. The form of a work of art is determined by its relationship with other pre-existing forms. The content of a work of art is invariably manipulated, it is isolated, “silenced.” All works of art, and not only parodies, are created either as a parallel or an antithesis to some model. The new form makes its appearance not in order to express new content, but rather, to replace an old form that has already outlived its artistic usefulness. (Theory of Prose p20)

I start with this quote from Shklovsky not because it necessarily says anything specifically craft-related that I hadn’t already heard this semester, but because it reinforced a couple of truths I think I’ve been subconsciously evading for the last couple of months: 1) that the strength of a non-fiction story doesn’t come only from the events and people themselves but from the formal choices I choose in telling (writing) them, and 2) I can see these formal choices in just about everything I read, if I read pieces for form rather than content. In other words, both my writing and my reading have been focusing on finding the “aboutness” of a piece or an experience, attaching myself to writing and events that have some verisimilitude for me, at the expense of focusing, as an artist, on the formal patterns other artists employ. Doug’s been telling me this from the start, but it’s taken awhile to sink in (and of course still is).

I chose to write critically about Scott Russell Sanders‘s “Under the Influence” because I found it so similar in structure and content to what I was attempting with the creative work I submitted last month. Some of these similarities include the central conflict of understanding the father, the thematic framing of addiction (though I think we differ in our final verdict), and perhaps most importantly the way he juxtaposes the past he remembers so vividly with his present self, a self that seems so removed from that past but still finds bits of it in him. One way he frames the past and present that resonates with me is the juxtaposition of addiction with biblical imagery.

The essay, as implied by the title, is a meditation on alcoholism, primarily his father’s. But it also delves into the nature of addiction, indicting his own obsession with work that prompts his daughter to label him a workaholic, and delving into the influence Sanders’s father had on his siblings’ and his own habits, hence the first two interpretations of the title I found. A third possible interpretation is the influence of the Bible, as a source of mythology, an instruction book for living, and, because of this perhaps most importantly, as a source of shame for Sanders at his father’s miserable failure at living up to these instructions.

As it turns out I had to rethink and revise my work to get to what Sanders was doing formally. I initially chose to write critically about it because I found the people, themes, and events in the essay immediately recognizable, and similar to some of the people and themes I’m writing about in my own work. Because of this, in my first critical essay, I focused primarily on those elements that I connected most to my work thematically and explained how they connected. The next time out, though, I focused on just one section of “Under the Influence” (on pp737-739 of The Art of the Personal Essay) only in terms of its structural patterns, specifically the parallelism of biblical passages and parables with events in Sanders’ family, and tried to discern how these patterns work. This is what I came up with.

Sanders’s intent in this section is to juxtapose his adult understanding of his father as an alcoholic with his childhood understanding of his father as a sinner, which he sets up in the first paragraph of the section:

While growing up on the back roads and in the country schools and cramped Methodist churches of Ohio and Tennessee, I never heard the world alcoholism, never happened across it in books or magazines. In the nearby towns, there were no addiction treatment programs, no community mental health centers, no Alcoholics Anonymous chapters, no therapists. Left alone with our grievous secret, we has no way of understanding Father’s drinking except as an act of will, a deliberate folly or cruelty, a moral weakness, a sin.

This juxtaposition is important because it contrasts Sanders’ adult authorial voice, for whom the phrase “under the influence” in relation to his father’s alcoholism has the commonly accepted connotation of addiction, with his child-presence, for whom the “influence” in the same phrase is far more sinister, mysterious and frightening. One of the most commonly voiced concerns I’ve heard (and voiced myself) is the difficulty, in writing of childhood, of balancing the child-awareness with the adult authorial presence. This mingling of the biblical with the clinical is how Sanders balances the two.

The following three paragraphs give a sweeping panorama of biblical allusions he remembers being used by his church to scare the bejesus out of him, of a different ilk for each paragraph, giving his adult-voice recollection of the connections he made between them and his father. The first one has three proclamations by the prophets Isaiah, Hosea, and an anonymous seer of the Book of Proverbs:

  • “The priest and the prophet reel with strong drink, they are confused with wine, they err in vision, they stumble in giving judgment. For all the table are full of vomit, no place is without filthiness” – he remembers “fouled tables at the truckstop where the notorious boozers hung out, our father occasionally among them.”
  • “Wine and new wine take away the understanding” – his father, fairly astute at math, was unable to even help with fourth grade math when he was drinking.
  • “Do not look at wine when it is red, when it sparkles in the cup and goes down smoothly. At the last it bites like a serpent, and stings like an adder. Your eyes will see strange things, and your mind will utter perverse things” – Here his adult voice is in full command, with an authoritatively ironic “Woe, Woe” dismissively concluding the prophets’ passages.

Sanders then in the next short paragraph, his authorial presence subtly lurking,  summarizes the Old Testament cautionary tales of Noah and Lot, in which both violated their parental boundaries when drinking, and Sanders concludes in his adult voice, “The sins of the fathers set their children’s teeth on edge.” And in the last of these three paragraphs Sanders takes his church’s ministers themselves to task, noting their prudish assurance of the children that they were drinking grape juice, not wine, at the Last Supper, and finally noting the implication of the “Eleventh Commandment: Thou shalt not drink.”

The final three paragraphs of the section go even deeper into the dichotomy of addiction as possession, with “the scariest and most illuminating Bible story apropos of drunkards,” the New Testament parable of the drunkard and the swine. He spends most of the first paragraph summarizing the story of Jesus finding the lifetime drunk of a village, seeing immediately that the man is simply possessed, and sending the demons into a group of swine “conveniently rooting nearby.” The poor hogs go crazy and jump off a cliff, and the now-former drunk “bathed himself and put on clothes and calmly sat at the feet of Jesus, restored – so the Bible said – to his ‘right mind.’”

Sanders begins the next paragraph with, “When drunk, our father was clearly in his wrong mind.” Then, he sets out, in his adult voice, at explaining the connections he made as a child to the story. He says he saw his father as this lunatic, both “quick tempered, explosive” and “maudlin and weepy,” and notes the support he received for his theory from the local church, which referred to liquor as “spirits” and “demon drink,” and local newspapers with their reports of driving “under the influence” (interestingly, the paper probably meant it in the clinical sense, but as a child he took the influence as demonic). And finally, in the last paragraph, he asks four questions in succession in the confused, pleading voice of the child he was:

If my father was indeed possessed, who could exorcise him? If he was a sinner, who could save him? If he was ill, who could cure him? If he suffered, who could ease his pain?

And then he answers them in the sad, regretful voice of the adult who sees beyond the time and place:

Not ministers and doctors, for we could not bring ourselves to confide in them; not the neighbors, for we pretended they had never seen him drunk; not Mother, who fussed and pleaded but could not budge him; not my brother and sister, who were only kids. That left me. It did not matter that I, too, was only a child, and a bewildered one at that. I could not excuse myself.

Interestingly, even as an adult, the answers he gives are not really answers, but ironic justifications of the answers he gave as a child. The effect is chilling, but also endears him to the reader – he still is questioning, and even the answers just bring in more questions. This seems central to the voice of the personal essayist – not the desire the answer the questions, but to raise them, bringing the reader into the story, with his or her own questions, and his or her own answers.

–John Proctor

For a further discussion of aboutness, verisimilitude, and patterns, see dg’s essay “The Novel is a Poem” in Notes Home from a Prodigal Son.