Sep 012013
 

Robert Vivian

Robert Vivian, novelist, essayist, dramatist & multiple contributor to NC herewith invents a new form, the dervish essay, which, yes, whirls with energy, mesmerizes with rhythmic repetition, and spins toward the edge of sense in a remarkable display of linguistic panache and wildness.

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Here are a couple of dervish essays, a new (or new to me) form that keeps beckoning for some reason. What are dervish essays? I’m still discovering them for myself, but here are some elements I think are emerging to the light of consciousness:

  • They often whirl and spin by anaphora and other forms of repetition;
  • They seem impatient with subjects per se as they assume a oneness with everything they touch upon;
  • The prose energy is ramped up to poetry energy and they are breathless to communicate an essence;
  • They court nonsensicality and are driven by a deep inward music;
  • I don’t know what they’re about, really, or why I am writing them other than a deep contact with Rumi in Turkey;
  • And finally, they seem to want to embrace everything at once and are almost frantic to do so. They’re also quite brief.

—Robert Vivian

 

Crow Ceremony

Crow ceremony in the raw, renewable resources of ongoing dread and decay shining deep into the night in sharp sliver of bone harp the full moon grazes under crow’s feet clutched in fierce possession as morning becomes electric so cousin to fear and wonder, cousin to transformation and holy rays and raven-haired beauty married to awe and crow ceremony the spanning bridge between this life and the next in crow secret, crow kabala no crow shall ever divulge in honor of all earthy rituals made of entrails and visions, shattered glass crow must navigate, step over, give voice to, screech about, deliver in raucous cry washed in sacrifice then parted beak in soundless astonishment on the brink of revelation, and crow ceremony stark custodian of road kill and other leftovers always watching and waiting on wind-blasted highway in deep kinship with desolation’s bone shop and gut cart quaking over medieval streets paved with cobblestones, blood weary, spat upon for ages, crow waiting then hopping then waiting again within ten feet of high-speed traffic centuries hence but coeval to every century that was or will be and crow not subject to the dominion time for after the first death there is no other as I drive north in Michigan and crow ceremony the world over even now in stark re-enactment that does not end and myself and every dream crow meat for devouring and the gristle of someone else’s morrow and there’s something tender to sing about even in these that might brush us with a blue-black feather lighter than a dandelion spore, legendary birds of mythical attention to detail and ravenous for what we discard or run over as we become their foremost fulfillment and each of us their mostly clueless pupils, slow, reluctant learners of great denial they have to instruct again and again and again. And crow ceremony around the corner, on rooftops, power lines, blacktops, and parking lots and crumbling churches, late night radio announcers and their sad monologues over mystical air waves, crow ritual, crow practice in primordial agency, singing the body beyond corporeality as crow tears it asunder in most necessary department, crow swooping down over the eaves of every life and in this rank beauty some strange thing waiting to be born, and were my body any other frailer arc it would sink to the bottom of a gutter to be set upon by rats but rats don’t have wings and thus crow angels, crow watchers with no other claim to hegemony though they do not seek fame or recognition, and my life another crow ceremony and no one to ask about it, no one to consult, no medicine man or guru and crow with me every mile into middle age and something like remorse, faint waft of tragedy growing therein but also tenderness (here again breathing under the soft corners and bleak crowbars on murderers’ row) and also gladness, also fondness and sighing for the things of this world, and some day I shall become the property of crows in transitional space and so crows watching, crows waiting, hard brothers that prey over me with no haste and no waste, no need to even follow for they know where to find me and to find everyone, the whys and wherefores already accomplished in the book of the dead and sonic dimensions of inner speech teetering over into prayer as prey becomes prayer, becomes lament, shadows that protect as if with wings and what they shape and give outline to for there is no delicate option and then I was that thing I thought I would never be, an open wound like a cicatrix on the back of a slave earmarked for affliction, an almost nothing crow ceremony salvaged for me and the whiteness of this page a crow ceremony, the blackness of these typed letters, all the loosed flamingos of the heart that must go down in flames, the grottoes of old buildings, the rickshaws of old sentiments, the black stubble on a homeless man’s beard and the salt and pepper shakers from a diner called Heartbreak. And crow ceremony the piling up of phone books, cinder blocks, rooms where people go to die alone under a ceiling fan that whirls like a broken clock counting demonic time, crow the lines around my tired eyes and crow the bar that gives the thief his most essential tool for stealing, I have traveled to strange places and myself a stranger and I have never understood the mystery called yearning, called great epic desire and ceaseless wanting, and in this same pull toward the holy strange and holy broken there has always been a crow on the periphery just above waiting for it to play out, and if crow carries night in his wings he also carries stars, and if she carries stars then she also carries light, and if he carries light he also carries song, and if she carries song than she also carries wind and breath and the taste of clear water and obsidian stone so there is crow cycle, crow magnetism in the notes of all music, black bird, black bird, black wand of passing magic and terrific fate where the truth must lie hidden in another blade of grass crow will take over many mountains and all the variegated fields and the hearts that set themselves on wanting what they want so much, always beyond their power to name or to have, winged crow in lofty ceremony, carrying every last grain home to an even greater mystery hidden in another night and another day a sore, swollen throat away in siren song that does not end.

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 Stumble

Stumbled upon the great fire and the great midnight and great column of sunlight shining through a lofty window whose brightness no hand can touch or hold—and stumbled upon all the other elements not listed in the book of the dead, other sere and sweeping contributors to the ever changing beauty of the world, water, wind, dust and root rot, and no time to put them into song or poem so they must be included here in primary utterance given over to gaga mouth, and stumbled upon the great mountains, lakes and rivers, warning song of the redwing blackbird and thistles lamenting their separation from the reed bed in brushing sighs waving beneath the sky, waking in the morning to singing birds also a gentle stumbling and rousing from sleep whose point of departure is listening and dew-eyed wonder, innocence almost, something no one could ever imagine vis-à-vis the astonishing fact of morning whose opposites are doubt and anguish like little knives whittling sticks deep into the night that slowly become strange talismans in the shape of vengeful deities, and stumbling upon I saw a sunset that spoke the name of God in panoramic splendor splashed marveling across the sky, and Father Nebraska, Mother Michigan, the two landscapes I have been given to stumble upon over and over again and the bumble bee stumbling upon the petal of the flower trembling beneath it like a spent lover and we drunks stumbling all the time upon every source of woe and laughter and the caress that sends us home to pillow cases wet with tears and the little girl stumbling on the playground scraping her knee to an audience of blacktop and sand traps though she’s determined not to cry in stoic preparation for lifelong pains to follow, which also cannot be imagined or endured though they must be and they will be somehow some way and this a shotgun blast of tiny miracles jagged as scattered bits of bright pebbles, and stumbling upon a great suitcase with decal stickers from various ports of call and dense and teeming notebooks within tumbling out expressing great desire and yearning, more wonder, more heartache in the form of questions and headlong declarations, “Let me be a window for you, let me be a way to filter light, I want to sing in a bar in gypsy sorrow and whatever has been given me to praise I will again and again in ever renewing vectors of worship, I promise, dear one, dear lover, the one I am going to cherish and adore”—and P.S. Androgyny, P.S. 2nd Law of Thermodynamics, P.S. The last time you wrote home it was August and the cicadas were invading the nightshade,” and stumbled upon the single word or gesture that will deliver you to the gates of holiness which are everywhere around opening on rusty hinges so stumbling a way for translucent scales to fall from your eyes like withered corn, and stumbling to trip or miss one’s footing, to stammer caused by great emotion be it tenderness or outrage or to be struck dumb and silent in the face of a great mystery yet another act of stumbling, sudden surcease and roundup, sudden heart-wall collapsing (Can you bless the night by dying? Yes, you can bless the night by dying) and salt to throw on every wound to ramp it up to trumpet strength blaring out all pain, and stumbling upon I had a vision of heaven that included the neon sign of a liquor store and streets strewn with flattened bubble gum like pastel amoebas swimming fecklessly against the tide of late night traffic, the rest of the streets refraining from song until everyone is down in their knees in the gutters, and stumbling in and out of love, stumbling forward, stumbling backward, tripping on a curb and stumbling onto an airplane to Turkey and stumbling when I disembark into the waiting arms of Rumi and stumbling the great mercy and the great forgiveness and the great recognition that weaves sorrow and joy into a hair shirt of incomparable fineness and stumbling I walk through the middle years of my life holding a broken lily not knowing where I’m going and stumbling I dream of a church whose vestibule is shaped like a horse-shoe where all the spirits wait in giddiness before commencing to moan and sing like Keith Jarret at the keyboard and stumbling I see the vast capacity for love in the hearts of the downtrodden, the holy broken and careworn, isolated and alone then I stumble in the doorway of a halfway house upon the great virtue waiting there for me to shroud me in spider webs, which can only be called tenderness though it partakes of gentleness and forbearance in equal amounts, and stumbling I stand with a poet on a dark hill in Vermont as we watch a fox trot by and the poet says to keep going no matter what even if it seems hopeless, and stumbling I see the four horses of the apocalypse grazing in a pasture and they are not fiery-eyed and braying, not blowing smoke from their nostrils like fired canons but switching their tails back and forth with their graceful necks bent to the earth searching for sweet grass to chew on, and stumbling I found I could go over to them and pat those same long necks shaped like peninsulas and all of us, the grass, the breeze and sky, the four horses of the apocalypse and even the earth takes this peaceful hiatus as benediction and meeting place, and an opportunity to look for garlands before we stumble on the rest of the way.

—Robert Vivian

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ROBERT VIVIAN’s first book, Cold Snap As Yearning, won the Society of Midland Authors Award in Nonfiction and the Nebraska Center for the Book in 2002. His first novel, The Mover Of Bones, was published in 2006 and is Part I of The Tall Grass Trilogy. The second part of the trilogy was the novel Lamb Bright Saviors; and Part III, Another Burning Kingdom, was published in 2011. His collection of essays, The Least Cricket Of Evening, was also published in 2011. Vivian’s most recent novel, Water And Abandon, appeared in 2012; and he’s just completed another novel, The Long Fall To Dirt Heaven. He also writes plays, over twenty of which have been produced in NYC. Many of his monologues have been published in Best Men’s Stage Monologues and Best Women’s Stage Monologues. His most recent foray into playwriting was an adaptation of Ibsen’s Ghosts that premiered at Studio Arena Theatre in Buffalo in 2006. His stories, poems, and essays have been published in Harper’s, Georgia Review, Ecotone, Numéro Cinq, Creative Non!fiction, Glimmer Train, and dozens of others. He is Associate Professor of English at Alma College in Michigan and a member of the faculty at Vermont College of Fine Arts.

You can also read Robert Vivian’s earlier contributions to NC, two essays on essays: “Thoughts on the Meditative Essay” and “The Essay as an Open Field” and his play A Little Mysterious Bleeding.

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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.

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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.

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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.

Mar 032013
 

Robert VivianAuthor photo: Tina Vivian

Numéro Cinq publishes plays; hardly any other magazine does. I suppose people imagine that it’s a kind of travesty to fix in print something that should be alive, incarnate on the stage with actors and actresses, gesture and expression. But when the play closes, the words lie dormant, unseen, unheard, inaccessible. On top of that, I think there is an audience of would-be dramatists and even ordinary readers who want to know what a play looks like written down, to get some idea of the mysterious process that runs through author to page to director to actor to stage to audience. To me plays really are mysterious, strange, stripped-down pieces of writing, for the most part minus the character thought that drives narrative fiction, often highly and obviously constructed; and with a play, one is always aware, haunted even, by the vast difference between the words on the page and the final product on the stage, re-imagined, enacted, through the minds and gestures of the actors, all those theatrical things that are not and can never be written down on the page.

So once again I am really pleased to offer NC readers a piece of theater, this time from Robert Vivian, a Nebraska boy who once played baseball in college and then turned to writing (a lot like baseball) and has produced a huge and growing oeuvre of novels, essays, and, yes, plays (actually, a lot of plays). A Little Mysterious Bleeding is a monologue and shares much with Vivian’s fiction and nonfiction prose in that he has a predilection for meditation, for finding the extraordinary in the ordinary, for large questions about existence, human nature and the puzzles of the heart. Vivian has a modernist bent; he seems to be writing about real people, but everything he writes tends to turn around a pattern of imagery. In this case, Chloe’s metonymic bleeding becomes the central image (symbol) of her struggle with the word “love.” It would be reductive to say that A Little Mysterious Bleeding is just the story of a woman trapped in a loveless marriage with a disappointed Harvard grad; rather, Vivian takes that premise and turns it inside-out like a sock and renders it mythic. But symbol and myth are equally grounded in deft characterization and precise psychological perception; the play flickers between the real and the symbolic. And the writing is mesmerizing: quotable line after quotable line.

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Well, life as a playwright: Before I moved to Michigan 11 years ago, I was primarily working on plays, over 20 of which were performed in NYC. I also had several monologues in the 90s published in The Best American Monologue Series for men and women. Since moving to Michigan, though, I’ve focused primarily on creative prose in cnf and fiction. I’ve always loved theater but at a remove: I’ve never had any real interest in directing or acting. But to this day there’s nothing quite as electric as hearing one’s words spoken on stage with trained actors; it’s a kind of alchemy and music that I’ve never experienced in any other genre. I love the monologue as a form, and it has been the focal points in first three novels that are largely driven by a revolving cast of first person narrators, so I guess you could see I’ve taken what I learned from the stage and transferred it to the page. And for this I’m ineffably grateful. 

— Robert Vivian

 

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Cast Of Characters

CHLOE

A tiny old woman of indeterminate age. SHE could be anywhere from 70-100. Her small, even diminutive stature gives her a quality of elusiveness, her age hard to pin down. SHE wears rather drab, gender-neutral  clothes: brown or green corduroy pants, a sweater of similar design, comfortable walking shoes. Her hair is very short, cropped close. SHE probably wears glasses, wire rimmed. Because SHE doesn’t wear makeup or accentuate her femininity in any way, SHE could almost be mistaken for a man.

Throughout the course of the play, CHLOE holds a clear glass mug of hot water from which SHE sips periodically. When SHE’S done drinking the water, the play is over.

 

Scene

A bare stage.

Time

Any time.

 

Act I

 

SCENE:

A bare stage.

AT RISE:

CHLOE comes out eventually, smiling to the audience and cupping her hands around the clear mug of hot water. A long pause in which SHE surveys the people SHE’S going to address.

.

CHLOE

Every morning before the sun comes up I light a candle and sit in a bare empty room on the second floor of my house. I sit down Indian-style on a rug three by four feet, of paisley design. I bought it at K-Mart. Outside I can see a stark, bare Maple tree in my neighbor’s backyard, like a map against the sky. I sit there for awhile in this position, looking at the flame and then looking out the window, and I wonder to myself how I have made it through all the days, the months, the years, pages from the calendar falling like leaves. It’s a very peaceful time, the best part of the day.

Most of the people I’ve known or cared for have gone away or are dead. They all just went away, one by one, without much fanfare. Sometimes remembering them makes me sad, and sometimes it fills me with a tranquil feeling, like I really didn’t lose them at all.

(Holds out her hand, inspecting it.)

When I look at my hands I feel like they should belong to someone else. I can imagine what they’ll look like when I’m dead, and the thought isn’t as morbid as you think, just curious.

Have you ever wondered why people are so agitated all the time, why they’re so restless? I think about it a great deal. But I don’t have an answer.

I have an ordinary life, but it doesn’t feel that way to me. I’ve really never had to work for a living. When my husband Kenneth died, I inherited his pension and life insurance. And now I work three hours a day at a junior high school cafeteria—not because I have to, but because I like the work. We have our menu set up for the week and it’s very satisfying to make hot food for growing children, though I’ve never had any of my own.

I’ve become what people tend to dismiss or overlook, not out of malice, mind you, but because our stature makes us insignificant. Someone to take for granted. Not threatening in any way. An old woman. An ancient old woman with short white hair who lives alone, by herself, with three cats, one of whom is blind.

(Pause. SHE sips.)

You see, I haven’t done anything extraordinary with my life. I didn’t have children and I didn’t write books. I didn’t travel to distant places or ride on the back of an elephant, though I did get stranded in Nebraska once. I never thought of myself as exceptional in any way, different, or really worth remarking on. And this wasn’t because I felt worthless or lacked self-esteem—wasn’t because I suffered some terrible trauma in childhood. Nothing like that at all. In fact, about the only think people have consistently remarked on about me is the small size of my hands and fingers, almost like those of a child.

But you can’t take credit for that, can you, the size of your hands or the color of your hair or the sculpture of your cheekbones. No. None of that seems to matter too much, or really at all. So I live in a small house in central Michigan and my husband’s been dead for almost thirty years now. I have a few friends, not many. I don’t want a lot of friends because then they cease to be friends. My wants are few. I listen to the radio for two hours every morning. I work in the kitchen at the junior high school. I walk. I shop. I peer over the steering wheel like other old ladies, though I’d like to believe I’m a better driver at most, more alert, someone who actually drives the speed limit. So my life is in no way remarkable, or really worth dwelling on because it’s so, well, interior, private, regular.

(Sip. Pause.)

But I do have a story to tell you. And I do have memories. They are the sum and total of a person’s life, and for that reason they probably should be mentioned. That’s why it’s so shocking for me to mention that I’ve been bleeding in my private parts for almost fifty years. Every time someone uses the word love I start to bleed. And I have a strange confession to make that I’m not too proud of related to this. Or rather that puzzles me. I do not love my fellow man. I do not love him. I have never loved him and I probably never will. I respect him, I can even work up some sympathy for him from time to time, but I do not love him. Love him. How could I, you see? The every day world with its sights and colors is far more interesting and more beautiful than my fellow man, or woman for that matter.

Did I love my husband? Did I love Kenneth all those years we were together? In the beginning, yes, maybe I did love him. It’s difficult to say now. When we were having sex, the way he would hold me very tightly. He liked to pin me down, you see. He liked to grab hold of my hair. And I went along with it. For the most part, I even enjoyed it to a point. But love? I think we should be very careful about using that word. We must approach it with dark goggles on or welding masks because the very use of it could melt us like chocolate on hot cement. Love. The word is like racing toward the sun at the speed of light, and when we get there, there will be nothing left of any of us because all of us will be consumed.

When I hear people using that word, in the supermarket, at the checkout line, I have this strange physical reaction that makes me shudder. I start to hemorrhage in my private place. I start to bleed. I can only use the word love when I’m speaking to someone like you, when I’m standing up in front of a group of people and I’m thinking out loud. But when I hear it in the mouths of others. When I read it in magazines and novels, I have the same reaction every time. First, a shudder like a cold wind passes through me, and then I get a sharp pain just beneath my abdomen. And then I start to bleed. Just a little trickle, a little clotting, usually nothing too severe. A few paw prints of blood. A little smear. And then I simply have to stop what I’m doing and go home, and close the door to the outside world. I have to get under the covers and breathe slowly, like an army of God’s angels is on its way from a distant, far-away place, coming to get me. Coming to snatch me away. Then I can start feeling normal again.

(Pause. Sip.)

This is just hot water, by the way. I don’t drink coffee or tea. Once in a great while I will have a glass of wine, but it goes right to my head and fogs my thinking. I don’t like to be befogged. From my screened-in porch I like to watch people and cars pass by.

In the morning I can hear the rending of metal of metal coming from the scrap yard eight blocks away. Great iron cranes picking up old refrigerators and cars, dumping them from one pile to the other. I see these in my mind. No one has ever said the town I live in is beautiful. The sound is horrible, of course, the smashing and breaking of worlds, so when it stops, when the scrap yard isn’t in operation for whatever reason—snow or rain—the most wonderful silence descends. It makes the sounds of crashing metal almost worth it somehow.

(Sip. Pause.)

When people use the word love, they should be very, very careful. They should be half-starved or beaten, whipped by suffering, on their knees trembling, naked and about to fall over. They must have to utter it almost despite themselves, because no other word in the world will do. They should be allotted the use of this word maybe three or four times in their whole lives. For some people, they should never use it. It should be absolutely forbidden them. If they do use it, one of their fingers should be cut off. I truly believe that.

(Pause. Sip.)

When Kenneth was alive he was only vaguely abusive, and then in a dismissive kind of way. He never actually tried to hurt or harm me physically. More than anything, I think he was just disappointed. He carried his disappointment wherever he went, like an invisible hunchback. He took out his disappointment on me in different way. Now the real problem with Kenneth’s disappointment as far as I could tell is that he could never locate the source of it, could never pin it down. It was just there with him, and he dragged it into every room he ever entered. His disappointment was elusive but all consuming.

One day he came home from work and I was preparing vegetables for dinner, Brussel sprouts of all things, which we almost never had. Kenneth looked very tired, and angry in a sullen kind of way. And I asked him, How was your day, dear? And he was a long time in answering. In fact, I don’t think he heard me so I repeated the question. But he was no more interested in answering my question than he was before. I stood there with a strainer in one hand, trying to smile through lipstick I didn’t really believe in, and after a long time, a great long time while we stood looking at each other with no other sound but boiling water and the pungent smell of Brussel sprouts, he suddenly said, Bloody. Fucking. Cunt.

(Sip. Pause. Sip.)

Naturally, in a situation like that, you wonder what you did wrong. You play back the events of the day and the recent past and the past before that and try to figure it all out, how A led to B led to C and so on. Kenneth knew perfectly well that the C-word was my least favorite word in the whole English language. I didn’t like to hear it as a girl and I never got over my repugnance. I certainly didn’t like to hear coming from my husband’s mouth.

For my part, I neither cried or asked him just why he used that language with me. Later, long after the bleeding started, I thought back to his hateful language in the kitchen and all the little details that comprised that moment. The steam and pungent odor of the sprouts. The cats slinking in and out of the kitchen. The peeling wallpaper, the burnished teakettle. The feeling of desolation, of being in some way or another in touch with the vastness of hell. The clock seemed to be smiling at me with a certain satisfied grin, and I never said, I never even thought, I will not have this. I will not tolerate this. Instead I noticed the patterns of tile on the floor from my aerial view, and I remember thinking back to my mother, whom I once discovered in a fit of hysterical weeping that seemed to come out of nowhere. And I suddenly thought I understood exactly how she felt.

(Sip. Pause.)

The problem with the word love is that it tends to spin out of control like a gyroscope, it starts to expand and rise up into the air leaving the person behind who said it anchored to the ground. Nailed down almost. And there was never any specific moment that made me feel that way about love. First came the bleeding, and then some kind of rationale lagging behind it.

Kenneth always wore black dress socks no matter what the weather or occasion and I wanted to tell him that this didn’t attract me to him in any way, but I didn’t want to hurt his feelings. He went to Harvard College and I don’t think he ever got over the experience. He told me many times that the four years he spent at Harvard were the best years of his life, and he couldn’t hope to bring back their glory in anything he did after graduating, certainly not at the bank where he worked in the middle of Michigan. I kept hoping and looking for evidence of his intelligence that made him smarter than other people, but I’m afraid to report that after living with him for decades I didn’t really see any. Oh, he was intelligent, don’t get me wrong, he was a smart man, but he was also kind of petty in a way. Harvard made Kenneth feel special, apart from most other people, and I could never tell him, I could never say, I know it’s a fine school and it’s enjoyed a very good reputation for a long time, but there are other good schools too and they don’t, well, they don’t create the same kind of wistful longing and even snobbery that Harvard does. I’m sorry but they don’t.

But in other ways my life with Kenneth was special. Even though he wore black dress socks every day of his life and he was very disappointed, he insisted that we have sex almost every day we lived together. Our routine developed into a very familiar and predictable pattern: Kenneth would come home at 6:00, we would talk for maybe twenty minutes, after a suitable period of silence, of course; and then he would gently push me in the direction of the staircase, his hands on my rear end, and we’d go up to the bedroom where we’d take off all our clothes. I don’t have to tell you what happened after that. None of these daily rendezvous’ ever produced children, but that didn’t bother Kenneth and it didn’t bother me.

Sometimes Kenneth would weep in bed, holding up my hands and saying, Look at them—they’re so small. And then he would nibble on my fingertips. And with my free hand I would stroke his balding head and notice the crystals of dandruff that had accumulated over the course of the day.

(Pause. Sip.)

But back to the word love. It’s a slippery slope, you see, a street widening out into eternity. I’ve heard stories of love, we all have, and they are properly called love stories, but I can honestly say that not one of them has ever measured up to that one word love. The stories really weren’t about love at all but something else. Maybe affection. Maybe revenge. Maybe a kind of fatalism.

When I hear the word love and start to bleed it’s very much like a small, gentle trickle in a dark, moist cave and the pain is very slight, almost like a shiver. No doctor has ever been able to explain why this happens to me, and I gave up trying to find a rational explanation almost right away. And I’m sorry, I don’t believe in therapists and people who make their living listening to the pain and misery of others. If it were up to me, the people who call themselves therapists would have to work hard labor digging tunnels or working out on highways. I just don’t have any patience or sympathy for therapists at all.

The thing you must do when you hear the word love is to stop what you’re doing and slowly, very slowly stand up as straight as you can. You must believe with your whole, entire heart that your very life is about to end in a few moments. And then you must very, very diligently go over the course of your life and honestly ask yourself when love was really in your heart. When it was more than a feeling and was the only reality there was. If you don’t do that when you hear the word love, then, I’m sorry, you’re fooling yourself and making a mockery of the only thing that matters.

(Sip. Pause.)

Kenneth liked to throw dinner parties every other week, and so I got very used to having guests in our small, lovely house. Kenneth was even more attracted to me in the midst of a group of people than when we were alone. I was always bustling about, laughing and interacting with them and filling up their glasses.

Some times the way he looked at me reminded me of certain nature shows I had watched, like Mutual of Omaha’s Wild Kingdom, for instance, and the predators, the lions and the cheetahs and the leopards before they moved in for the kill. He was so focused on my every move. I’ve heard from other women that some men take them for granted and even ignore them in groups of people, but I have to say that Kenneth grew very conscious of me, his pupils almost dilating. It was a ritual, a dance, a ceremony. Kenneth had a long, craggy forehead and rapidly receding hair-line that could make him look formidable on occasion. One of our friends even remarked that his head resembled a bust of Gustave Mahler, whom I had never heard of before the comparison was made.

Who is Mahler? I asked, and the way that Kenneth glared at me when I asked this question was something I’ll never forget. He looked shocked, hurt, even outraged. Some times Kenneth didn’t like the guilelessness of my questions—and then other times he really seemed to find them funny, almost cute. It depended what kind of a mood he was in.

(Pause. Sip. Sip.)

Now when I get up in the morning, I sit for a time at the end of my bed. Usually the cats are on the bed covers, perked up and listening. They’re waiting for me to make the first move. I say to myself very quietly, Today I will discover what love is. Today I will discover what love is. Today I will discover what love is. Saying these words never fails to make me aware of my ignorance and failings, my own fumblings. I feel ready for a brand new day. And even though for a long time now each day resembles the next very closely, I have grown so sensitive to the slightest nuance of change that it’s quite enough for me. A patch of sunlight on the wooden floor. The dust motes floating just above it. The cats and the tiny thousands and thousands of filaments of hair that make up their fur. The sounds of the house, a squirrel running across the roof. The way my mug feels when I pick it up in the morning, solid and smooth, like something has fallen into place.

Then no single day is exactly like any other day, and then I’m glad to be alive because I’m here. And that’s all. There’s nothing else I can do or say about it because I’m a very limited creature. Do I talk to God? Sure, I do. In my own special way. But mostly it feels like I’m just waiting, I’m just sitting or standing here for something to come and collect me. Of course, I have no idea when that time will be or what it will look like, but I welcome it all the same.

(Sip. Pause.)

When Kenneth died, I wore the brightest dress I had. I didn’t cry and I didn’t try to look somber. His death came after a long battle with cancer and I was there with him every step of the way, sleeping at the hospital toward the very end, washing him, changing his clothes, helping him to go to the bathroom. I wore bright colors because I was actually happy for him, as anyone would be after all the pain and anguish.

One night when he was still at home I went out to get some groceries and when I came back there was this terrible stench in the house. I knew just what it was, of course. I put the food away very deliberately, and for some reason I’ll never understand, I started whistling as I walked up the stairs. I knew Kenneth would be waiting for me, that his intense gray eyes would burn into mine. I whistled and I found on those stairs that, under those conditions, that I was actually a very good whistler.

When I reached the top of the stairs, I saw the light on at the end of the hallway and Kenneth was looking at me. Fiery tears burned in his eyes. And then I let him tell me what I knew he was going to say, because he had to say it and it was very, very holy. I beshat myself, he said. And I went over and kneeled by the side of the bed, took his hand in mind, and kissed it on the knuckles. I beshat myself. I know it, dear. I don’t want to live this way anymore. I know that, sweetheart.

Then I started to clean him up, wiping between his legs with a warm wet cloth, going over his anus, his penis, his testicles he liked me to fondle so much when we were having sex.

(Sip. Pause.)

Even though the real issue before us was his act of soiling himself, and then being unable to do anything about it. To have to wait for me to return, lying there in his own feces, his bowels a part of himself he could no longer control. But I’ll never forget the way he said, I beshat myself, for it was the most remarkable and dignified thing he ever told me, nobler and truer than the few times he said, I love you. I felt closer to him in cleaning up his waste then I had at any other time in all the years we were together, and I’m fairly confident in believing he shared those same feelings. I don’t often use the word awe in every day experience, but I felt a sense of awe in cleaning him up. And I’ve some times thought that all those precious years were just a preparation for that one night in the bedroom, when I cleaned up his shit and we didn’t say a word to each other the whole time.

(Pause. Sip.)

You’ll want to know more about the house and how I live, why it is I’m standing in front of you and saying these rather bold things. Why it matters. How one thing leads to another and how the connections between them are some times hard to decipher.

Where I grew up, there was a field behind the back of the house. I spent a lot of time in that field, walking among the tall grass and the wild flowers. My parents encouraged me to play outside as much as I could. They wanted me to breathe the open air. As an only child I had to learn how to entertain myself, and this I learned to do quite nicely. I’m not saying that I didn’t have friends my age or that I didn’t like to be around people because I did, I did like to be around people. But just as often I preferred to be by myself, exploring the world on my own.

Something very strange happened to me when I was about twelve years old. I supposed that’s an age when a lot of strange things occur. There was a slightly retarded man who lived in the neighborhood. His name was Pat. Pat drooled a little, and when he walked he a sloping kind of gait. He must have been in his thirties when I knew him. I always thought he was interested in me, that he wanted to talk to me alone. He liked to memorize bus schedules and other numerical facts. And one it happened. I was out in the field in the late afternoon. The house looked like it was a long ways away, but it couldn’t have been. I was never more than an acre from home. When it was dinner time my mother would come out and call my name, or, even better, she would ring the dinner bell. Then I would race home, pretending that the shadows were chasing me like a tide, about to overcome me.

At the far edge of this field was a stand of trees where I some times went to be by myself. Sometimes I brought my rag doll Molly with me. Other times I just went there and sat in the lower branch of a sycamore tree. I was playing jacks in a circle in the dirt. I remember my yellow dress was dusty. I had taken off my sandals. I knew very well that my mother could see from the kitchen window, though I couldn’t see her. It was reassuring for both of us. The prospect of her watching me changed the way I played. I was a good girl and I didn’t want to disappoint her.

Well, one day Pat came out to where I was playing, and I saw him coming from a distance. I thought my mother must have seen him too. The locusts were crying out from dry, dark hiding places. I saw Pat and I wondered if my mother was watching the two of us. In retrospect, I don’t think she did. But for the life of me, I can’t say why. Pat came up to me and quickly said, Want to show you something, want to show you something. What is it, Pat, I said, what do you want to show me? Then he grabbed my hand and we started walking very quickly toward the trees. He was pulling me along. I kept looking back at the house, wondering if my mother was seeing all of this. Pat was trembling and he was very excited and I started to feel a little scared. I didn’t think he would hurt me, but Pat was much stronger than I was so pretended nothing was wrong. So we went into the trees. What do you want to show me, Pat? Then he dropped his pants and started to masturbate in front of me. I was only about five feet away. He was uncircumcised and had the largest penis I have ever seen. Then he ejaculated and his semen landed just a few inches short of my bare feet, like tiny studs of liquid pearl. And the air between us was filled with the smell of his sex.

Then Pat was crying and he was very upset. He kept saying sorry over and over again. I didn’t say anything to him and I slowly backed out of the woods and ran home as fast I could. He was a retarded man and there were some things he had no control over. But whenever I saw him after that, I did my best to stay away from him. If I saw him coming down the road, I was gone. I never let him get within ten feet of me again. Yet I felt sorry for him, and I have to say now that he taught me a valuable lesson, especially about men in particular. And that is they many of them, perhaps even the majority, are constantly looking for an opportunity to drop their pants. I have to say that his desperate act in the woods was one of the most honest and straightforward acts I have ever come across in all my years of living. He showed me a human being truly is, even though at the time I didn’t understand it. And now I’m just a little ashamed that I was so afraid of him.

(Sip. Pause.)

It does make me wonder what makes a life. And who lives it exactly, never mind why. How do you balance the terrible tension between what you truly are and what you want to be. How do you balance that. Weigh the scales. Not to mention how you want others to look at you, the worst obstacle of all. What do you shut out. How do you remember. What do you remember. What does it all add up to. Why bleed at the mention of the word love. Why do people say things they do not mean—and then fool themselves into believing their own false intensions. Famine. War. The unimaginable misery and despair of millions of people across the globe. Cruelty. Basic, every day cruelty that goes undetected, unreported, but felt all the same. Then the moments of compassion, real empathy, tenderness even. The birth of an act of love. The small, precious seedling of it. An old woman cannot tell you these. Can an old woman tell you about these? I do not know. I have my doubts. Still. Something compels. Impels us. I am not the woman I used to be.

But was she, that other woman, that other woman I used to be, was she somehow not allowed to be who and what she truly was? Or did she not allow herself? And what does it matter either way? I can only tell you that I wanted Kenneth to be strong. I only wanted him to be what he was made to be—the way he was at the very end. Not all of this dilly-dallying. That small-time despair. His Harvard degree. His general fog of disappointment. Because death is not a possibility but a certainty it would be very helpful to act as though whatever time you have been given is not truly yours but a precious loan of some kind, each one very specific to the individual. If you should waste it. That really should be unthinkable, don’t you think?

I have always had this strange feeling of the unreality of so much around me, billboards and salt shakers, advertisements in magazines, television shows, polished fingernails. And I find myself constantly asking, What is the real nature of things? And am I sound enough in heart and mind to see it? A branch against the sky. That is real. The sounds coming from the scrap yard, like the fallout from another world. That is real. Mangled and twisted metal. A child’s cry coming from the alley. A child who has hurt himself. Can I, would I say my dreams are real?

(Pause. Sip.)

Kenneth used to tell me stories about his childhood, but only under certain conditions. His story-telling followed a strange ritual, you see. First it seemed to come out of a vague sense of anger or uneasiness, like when he came home after work. He’d sit in his chair with a drink in his hand and stare off into space. Or he listened to classical music. He looked so tragic sitting in his overstuffed chair with a glass of scotch in his hand.

I learned very early on in our marriage not to talk to him too much when he first got home. He thought the bank where he worked and the people he worked with were somehow beneath him. He used to say over and over again how he had no idea how he ended up in a small town in the middle of Michigan. He used to say that quite a lot. I don’t know how I ended up here. I don’t know how I ended up here. He must have said this at least five hundred times over the years. The effect of this one sentence on me was something I could never communicate to him. Whenever he said, I don’t know how I ended up here, I would have to stifle this terrible desire to laugh out loud, laugh right in front of him and keep on laughing. Not because I thought it was funny and not to make fun of him. But because to me his saying that was just so preposterous. I don’t know how I ended up here. Maybe I should have said to him, Kenneth, I don’t think anyone know exactly why they end up in the place they do, doing a particular kind of work in a particular environment. There were many, many times in the course of our time together when I felt like laughing, but didn’t because I didn’t want to hurt him to get the wrong impression. And you know what an awful feeling that is, to try to keep from laughing. I don’t know how I ended up here. I don’t know how I ended up here.

(Laughs heartily and warmly.)

Said in the proper spirit or frame of mind, it can sound like the most amazing thing ever, the most mysterious, the most unexpected. You could learn to appreciate that one sentence more than anything else in your life.

Because I always felt that Kenneth was a riding a fence. On one side of the fence was a quiet astonishment and joy and on the other side was the most dismal and appalling sense of failure and inadequacy. And it was nothing I could ever tell him. I wanted to tell him, You’re disappointed so much because only see what you want to see and not what is. In this respect, Harvard really screwed him up because he felt at the age of twenty that he was entitled to certain things, that he was assured a certain way of life. And the odd thing is he really did have the way of life he wanted but not where he wanted to have it.

Often when Kenneth was on top of me I wondered how this lion-headed man who simply had to be inside of me at least once a day could be so witless, could be so far off the mark in terms of his own life. And when he groaned and came inside of me I wanted to hold him against the darkness of his own ignorance, the trembling flicker of my body like some small flame for him to see by. Then he really was like a little boy, a spent, exhausted little boy. And then I could protect him almost until the next time. He even said to me once, Chloe, I have to have sex with you so much because I’m basically in despair, and that was one of the few times when I did laugh out loud because I really couldn’t help it. My own husband didn’t realize how happy he was because he was so busy worrying about what he should have had rather than what he did have. He was very stupid that way. Maybe I didn’t give him enough credit because he wasn’t at all offended when I did laugh that time.

But now I’m of the opinion that you can’t tell people how stupid they are, they must realize it for themselves. They must come to it very slowly and carefully and clearly. There’s no rushing this absolutely crucial process. The light either gets brighter or it gets darker and darker, but the important thing to remember is that it’s still always there.

(Pause. Sip.)

We’re all living according to some symptoms or other. Mine just happens to be a little mysterious bleeding that happens at the mention of the word love. When I’m long past the age of menopause, when I should be, to put it quite crudely, all dried up. The trickling sensation when this occurs is just a very slight chill and tremor, like a shiver of cold wind passing through me. I never told this to Kenneth because I didn’t want to upset him.

At some point in my life or other I had heard or read about people, the vast majority of them women, who bled at certain crucial times or for religious reasons, who bled out of their palms because they loved Christ, for instance. And although I did grow up in the Presbyterian Church, I never had any mystical visions or union with God’s son. I was religious but there are limits to these things. No, my bleeding started in the second year of my marriage to Kenneth, when I was twenty-three years old. I remember it very clearly the first time it happened. My period had just ended two days before because I remember saying that to myself as a kind of reminder. Unlike some women I have never suffered particularly badly at the outset of menstruation, almost never had cramps. But this was different. This was a very personal kind of bleeding beyond the ticking of my biological clock. It had its own time zone entirely.

It was one of those rare occasions that Kenneth and I went out for dinner. Something bad had happened at the office and he just had to get out of the house, he said. We had traveled about half an hour to find a decent restaurant. Kenneth looked morose as usual, hunched over his cocktail like some kind of very intelligent ape. His eyes took in everything, but they rarely settled on me. I was chatting away amicably. The waitress finally came around to get our orders. I pointed to the menu and I said, I would love this avocado soup, and I’d love this penne pasta dish. And that’s when I felt this chill run through me, the shiver I would come to know so well.

Can a pain be sharp and dull at the same time? This one was. I excused myself from the table and went to the ladies’ room because I had white panties on. And I walked as fast as I could, like I was standing over a dam that was ready to break.

(Sip. Pause.)

Now, the question was, did I really love avocado soup? Did I really love penne pasta? Or was I just so excited to be out of the house myself that I gave over to a far-fetched exaggeration? There was no question that I liked them very much—even craved them in a way. But did I love them? No, I could honestly say I did not love them.

I remember sitting in the stall, examining myself, and suddenly it came to me how I had used to word love. If tissue paper was ever a sign of deliverance, this time it was. I saw the blood inside my panties, and it was just a paw print, a filigree almost, the stamp of my genetic code. Spotting, as it is commonly called. But it was a warning, some might even say a revelation. A herald of things to come. Suddenly I was very ashamed of myself. I knew what I had done and how I had erred. I knelt down on the cold tile as muzak flooded the room. I whispered to the toilet seat, to the water in the toilet bowl, I do not love avocado soup. I do not love penne pasta. I am sorry for how I said you.

Then I got up and my head felt like it was full of peculiar, light air, Helium almost, tinged with the fragrance of something vaguely metallic. Pennies, most likely. My own blood, my own iron. I thought my head was about to float off of my shoulders. Some people are slow learners and some people learn very quickly. I learned very quickly because my body was the proof. Without a formal education, without a mystical vision, I swore in that bathroom never to use the word love again until I felt it flood throughout my whole body, and I have been faithful to that vow ever since. But the problem was and continues to be how the word is used by others. At first it was bewildering and very upsetting. Kenneth always complained about how I was always running off to the bathroom. If a neighbor stopped by, I love your curtains, I love your blouse, then I was off to the bathroom.

If we were hosting a dinner party and someone said, I love Mexico or I love New York or I love the soprano voice, then I was gone three times, I was bleeding, I wouldn’t stop, the blood came trickling out of me, even on those rare occasions when they actually meant what they were saying. And after a few experiences like this, Kenneth began to notice, but not to the point that he actually took a real interest. He just frowned in a very disapproving way. When our guests had all left, he might ask, What was all that running around about? And I couldn’t tell him. I just couldn’t tell him what was happening to me.

(Pause. Sip.)

And you, dear children, dear people, what symptoms are you living with? What bodily signs of disaffection? The only way I could make sure that blood wasn’t coming out of me in a more or less steady stream was to be home a lot or with Kenneth. This was compounded over time. Wars came and went. Assassinations. New inventions, vaccines. Riots. I heard all about them in due time, but as a kind of after-echo. But none of these were any more real than the trickle of blood between my legs when someone used the word love.

Did I suffer from loneliness? Did I become more and more of a recluse. I would like to think not, that my life just took a different but inevitable direction and that I went with it. Hysterical bleeding. Outbursts of sorrow for the whole human condition. But no. It wasn’t like that. It was much more personal, close-fitting, like a destiny that had been waiting for me to walk into it and fill it up. Would you believe Kenneth never caught on, never once discovered me in the act of bleeding? Even if he did call that ugly word in the kitchen. Maybe a part of him knew. Maybe he understood in a way he couldn’t explain, even to himself. That didn’t make rational sense. My body became a weather vane, a lightening rod. And I remember trying to look back over my life and isolate some moment when this peculiar sensitivity was born in me, when I realized my body was meant for strange things. But I could never think of any single defining moment when such a space and sorrow were created.

The one thing I have always regretted in my years with Kenneth was pretending to be less intelligent than I was. I didn’t want to shock him too much. Or worse, let him know what I truly thought of most things. Kenneth was a history major in college and he always wanted things to be in neat little categories, stacked like crates, or he just chose to ignore them. He spent most of his life thinking about the past, his own past and what he thought of as the more glorious past before that. How could I confront him with the fact that the past he loved so much didn’t actually exist, that it was only his sentimental imagination replaying what could have been? Kenneth was well-spoken and he read a great many books and knew how to dress, and he had the most elegant handwriting of anyone I have ever seen, but beneath these, my poor dear husband was just a boy playing with sand castles, with motes he dug up with his own manicured hands. He thought he was a tragic figure, but the truth was he was only slightly ridiculous and very self-absorbed.

Did he love me? Did the word that caused me so much grief and consternation make it magically out of his mouth to find a resting place in my heart? Well, the truth is, I don’t know. I don’t know if he did love me. Or if I really loved him, for that matter. On the whole I think not. But I never strayed from him, not once in all those years.

(Sip. Pause. SHE hesitates to speak. SHE speaks.)

On the other hand, just because a little old woman with a haircut like a man bleeds at the mention of the word love doesn’t mean love doesn’t exist. Look into your lives. Look into your minds. What actual place does love have in these places? You are alive, aren’t you? Breathing, wondering about the next thing or the last thing, checking your wallet to see how much money you have, looking at your watch. Maybe you grind your teeth at night. The mirrors keep fogging up in the bathroom. And where is the love in all these places? Where is it? Not can you touch it and hold it. But where is it? Is it a property of the earth, or do we graduate to it when we die? Because I have to say I don’t see much evidence of it here. So where does it properly belong? Are you in the midst of it? Are you lashed back and forth by its invisible flames?

(Pause. Sip.)

At three o’clock every day of the week the school buses drive by my front porch. Children walk by on the sidewalk in front of my house. There’s quite a fleet of them. They’re so carefree, almost reckless. I study them. I memorize their faces, postures, the way some of the boys swing their back packs. They’ll never be this carefree again, this in-tune with the present moment. The touches, the sounds, their own impressions. They are delirious with joy, all because a bell rang in the hallway and they were free to go. And they walk out of red brick building into the sun, and they are free in that moment wherever they are gong or whatever their home life is like. Now, quickly, tell me: is that love? I think the single best thing I have done with my life is to keep the secret of my bleeding. To be in a close marriage all those years and never let on what was happening to me. I really don’t know how I did it. Was I made for this, a little mysterious bleeding I kept to myself? I think I would have to say yes.

In the morning when I sit in front of the candle, certain images come to me. I think about Kenneth and our time together. But beyond those my childhood sometimes returns to me in vivid shards and pieces, teasing me to complete a bigger picture. At the cafeteria I see these rows and rows of children lined up for food, food that I have a small part in preparing. My apron is smeared and stained. Jesus is in the back, feverishly washing dishes. There’s a general clatter and commotion like there’s no way we’ll feed all of them, that the whole endeavor day after day is held together by a single piece of invisible twine. It can be cut at any moment. To feed five hundred growing bodies is no easy task. The tiles in the kitchen are lime green, and we’re all required to wear hair nets. Three hours a day I give them.

There’s a little boy named Sean—I don’t know his last name—who walks with a terrible, rocking limp. I think one leg is shorter than the other. He wears very thick glasses. And when you look at the food we prepare, where quantity is elevated above quality, the rumors of cafeteria food and mystery meat not unfounded—you see that the portions of the food are almost identical. If you have a wedge of green jello with a slice of pear on top, you can be sure each dish is almost exactly the same. Same with the apple crisp and so on down the line. Uniformity is important because it’s one of the few things we can control.

When Sean enters the line—I can see him from my corner in the kitchen—I wait for him to make it up to the serving line. I even get a little nervous, if you can believe that. I so want him to be happy. To like his meal. I don’t know why exactly. It’s important that I see him make his way among the heating plates and bright lamps. Some times I can’t see his eyes for the glare off his glasses. People live like this all the time. More private secrets. If I could make his food anything other than what it actually is, mediocre, full of starch, heavily processed, heavily sugared, I would do it all for him. I would change our menu and prepare him something extraordinary. Mussels over pasta. Risotto. But the reality is, I can only do my part in this vast preparation. I can only oversee the preparation of the vegetables, usually some anemic beans or carrots. If I had a choice though, if I controlled the whole process, things would be different. If only for him.

(Sip. Pause.)

But is this love? Some times Kenneth liked to take me for long drives out on the highway. Let’s go for a drive, he’d say. And usually we’d travel two, three hours without saying a word to each other. I didn’t mind. There was never an awkward silence between us. He would reach over and put his right hand on my thigh. He had very strong hands and he would squeeze my leg just above the kneecap. We would travel at 60 mph this way, his hand on my leg, watching the patchwork design of the dismal farms pass by.

If Kenneth could have had a job where he drove most days, I think he would have been happier. Not much, but a little. There was something about the open road that appealed to him, that made his heart expand with possibility. He relaxed his normally grave expression, became almost serene in his thoughtfulness. I never asked him, Are you happy with me? I didn’t ask him questions like that at all. With Kenneth I had great confidence that he needed me, needed something only I give him. And I never had to worry too much about bleeding when it was just the two of us. I had ways to manage it.

With his hands on the steering wheel, looking out over the horizon, Kenneth was as happy as he could possibly ever be. And that was enough for me. As I came to discover the problem with my bleeding was that it was rooted in a sense of injustice that ran through me like a river. You grow up believing that there are simple truths, right and wrong. But when they break down, something else more troubling and more real must take their place. I have never wanted to take my own life, but there have been times when I wished I were dead. Slowly bleeding to death if necessary. I love your hair. I love your dress. I love my country. (beat) No. No. I’m afraid not. It doesn’t work that way. People have been saying such things since the birth of language. But you know, it’s almost never true. It can’t be true. Because of the bleeding I was forced to examine these things, to live them out in a sense. I never had the luxury of dismissing them either way. I just bled. I had to ask myself difficult questions, cosmic questions, and I couldn’t just stop there. With accepted truths and facts. My body would not let me. It forced me to keep on going. It put the pressure on. My body did not let me ease into these things.

(Sip. Pause.)

Some times I would watch Kenneth sleeping. I would go to the bathroom and relieve myself or drink a glass of water. Then I would come back and stand in the doorway, often silvered in the moonlight. Where we live in Michigan the night is often gray so everything takes on a somber tone, like a black and white movie. The first thing you need to know about Kenneth’s sleeping was that it was very deep and peaceful—his sleep seeped into the woodwork, into the covers of the bed. In the moonlight sleeping with his noble forehead he looked very impressive.

I had hoped on a few occasions that this was how he would look on his deathbed. I was rehearsing for his death, counting the days, marking its far-off approach. I remember reading somewhere that only drama without movement was truly beautiful. Here it was. And I would think how strange it was that he had to be inside me once or twice a day, and if that was at all related to the quality of his slumber. On the whole I didn’t think so. His deep sleep was a fluke, a gift from God. And watching someone sleep when you yourself are wide awake can lead to strange thoughts and feelings. I would stand in the dark and I would whisper the same thing over and over again, I’m bleeding, Kenneth. I’m bleeding. I wanted him to hear it, to know it in a subconscious way. The burden of a secret is that some times makes you feel unreal, unsubstantial, like a ghost passing through walls. I’m bleeding, Kenneth. I thought if I could share even a small part of this mystery with him, then I would not be alone to struggle with it myself.

You get up in the middle of the night, your husband is off in a profound sleep, and you say these things. You utter them with perfect clarity just below a whisper. I’m bleeding. I’m bleeding. To make the bleeding real. And if you press a warm washcloth between your legs to staunch the flow when it isn’t your time, you want to tell at least one person in the world about it.

(Pause. Sip.)

I never regretted not having children. But that lack of regret can come up and bite you. If you are trying to figure out why your body behaves in a certain way that no one can really explain, the last thing in the world you think about is having children. It simply doesn’t occur to you. If you yourself don’t quite work properly, why would you want to pass that on to someone else? Besides, Kenneth wanted me all to himself. He cornered me in every room I ever entered with him, like a knee-jerk reaction.

If you start bleeding and you cannot stop it in any way other than removing yourself from a certain situation, then, why, that’s exactly what you do. You take yourself out of the equation. And if in addition to that your husband hovers over your every move in mixed company, then you are fleeing almost all the time, trying to get away from the thing you can’t, yourself and the strange vessel your own body has become. My own quiet life therefore had a feverish intensity to it, it glowed and burned me whenever I tried to touch it myself. My life. My life. The one that was give to me by so many complex factors it beggars the imagination.

To stand outside of your life and watch it happening, while at the same time being right in the middle of it is a condition that only suggests to me that my life, my precious, personal life, isn’t even mine. It’s somebody else’s. Otherwise, why would I bleed at the mention of the word love? And this singular, burning question has never left me alone. I either bled because love was misused, or it was the only thing there is and I was pouring myself out to meet it. Or love is only blood. Can only be blood. Unmixed and problematic. Or it’s all of these things. Oh, I talked to God on numerous occasions. I asked him questions and I didn’t mince my words. I was direct and I was hurting and I was bewildered. Only later did peace come, flooding me in the morning. Opening up inside of me in front of the candle, watching the world come awake.

(Pause. Sip.)

Bleeding was the most mysterious, unaccountable thing that ever happened to me. In all other areas of my life, I was normal. Normal house. Normal upbringing. Middle-class all the way. Even Kenneth’s passion for me my body, his insatiable need of it, was normal. How could it not be? But the bleeding. Ah, that was special. And I’d read the papers. I’d watch the news. I’d hear of people getting killed in car accidents, fires, murders. Incurable diseases. I would watch people come and go in the neighborhood, friends who stopped being friends, though nothing really happened to bring about the end of friendship. They just stopped being friends. And I’d hear of catastrophes in far-off lands, places I had never been, earthquakes, genocide, mass starvation. Was my bleeding connected to any of it? Was my bleeding the world and the world was my bleeding? And I came to a remarkable answer in response to that question, which was, yes, it must be. Because when you really think about, if you are really alive, it can’t be any other way, though the circumstances of my exterior life were perfectly normal.

You are going along in your life, and you are dissatisfied or miserable—and you want to be somewhere, anywhere else, and you everything you do or say is just dust, it’s all just dust. Then that gray period suddenly changes and you realize, no, I’ve known real joy, real happiness, and it’s not anywhere else because there is nowhere else. It’s here. It’s right here, like looking for spare change under the sofa cushions only to realize you have a twenty dollar bill in your pocket. I mean, why all the fuss? If you want to change, stay where you are. Observe what’s going on around you. Listen. Pay attention. And you will change. Change will run its course through you.

(Sip. Pause.)

I only saw one act of violence in my life. I pulled into the parking lot at the supermarket. I think we were out of eggs. I was a very inefficient shopper, always having to go back because I had forgotten something. It used to aggravate Kenneth very much. Anyway, I pulled into the parking lot and I noticed a man in another car. His wife or girlfriend was with him. I could tell they were having an argument just by their body language. People were coming in and out of the store, walking by their car, pushing their shopping carts. I think it was two o’clock in the afternoon, a rare sunny day. And he suddenly just lashes out and hits her with the back of his hand. Her head snapped back, and then she bowed her head and leaned it against the dash board.

I looked around to see if anyone had witnessed what I had just seen, but nobody seemed to notice. It was inconceivable that I had been the only one to witness this violent abuse. By this time the man had seen me watching him. We locked eyes. He knew I had watched him. A small, almost undetectable smile came across his face. What should I do? Should I go into the supermarket and act like nothing had happened? Should I call the police, Kenneth, someone? Instead I found myself walking toward his car on legs that were really not my own. Scraps of bright litter like confetti were blowing by my ankles, and I sincerely wished I could be one of them. The truth was in that instant that I did not really want to be alive. But I walked toward him anyway and he watched me come on, waiting for me.

I went to her side of the car. I leaned in. I touched her on the shoulder, and when she looked up at me I could see that she had a bloody nose. Leave him, I said. Just leave him. And his hand shot out across her body and held my arm. Like a steel cable. It was a very tense moment. Then she breathed out and cried, I got no place to go. The man let go of me. He was laughing. I wanted her to listen to me. To hear my voice. My voice was high and raspy, like a kite stuck in a tree. Then the man peeled out of the parking lot, and I could see that he didn’t even have license plats. So she was gone, and I never saw her again. Though I still wonder about her from time to time. I wonder if she’s still alive.

(Sip. Pause.)

My bleeding took on different shapes over the years, in slightly different colors and moods and degrees of intensity. Some times it came on like a slow movement in music. Other times the pangs were quite sharp, and I doubled over. I tried different herbs and remedies. I went out of my way to consult obscure, even esoteric sources. For the symptoms. For the bleeding that was mine. The slow undertow of it was pulling me outward, sweeping me away. My body was like a life raft or a piece of floating Styrofoam, riding down an invisible current. Kenneth clamored for my body, he wanted to be inside of me as much as he possibly could. Between my bleeding and our intercourse I was very busy, beset even.

I wanted to be a good wife. I thought I was. But the bleeding proved to me that I had other responses, other things that made their way through me. Some times you just want to be left alone, but I couldn’t tell Kenneth that. At the very worst of it I was bleeding almost continuously, a slow stream that made its way through the dark center of my body. I stayed inside the house more and more. I didn’t want to see any body. There was no one’s face I felt I had to see. Please don’t misunderstand. It wasn’t that I disliked people. I didn’t turn my back on humanity, only if I heard the word love, if they said it in a certain way, the river would break in me. That’s all I have to tell you. All this time Kenneth did not know. It was fine for him that I stayed at home, that I pass the majority of my days in a deep silence. His catastrophic disappointment blinded him to anything else that was going on. And I was thankful for that, deeply and truly thankful because it gave me the space and time to keep asking, What is happening to me?

I didn’t fear death because unlike some people I have never for a second considered that it would not happen to me or that I could delay its arrival. The house grew around me like a warm animal. I developed a routine. After Kenneth left in the morning, I would light a candle and sit in the empty room. Waiting in a way. Beyond violence. Beyond redemption. Just watching. Listening. Some times I said a few words, Some day the bleeding will stop. Some day the bleeding will stop. And some times I rocked back and forth, keening to some grief that ran throughout my body. And if I ever came across the word love in a magazine or a book, I was careful to cut it and burn it over the candle. I didn’t want it to come back and haunt me.

I had most of the day to myself, or some times I went for a walk. I thought of running away once or twice, leaving a note tapped to the refrigerator door. But I knew in my heart that I would never leave him, my dear husband who had become the embodiment of evil.

What did he ever do, you say? What did he ever take? Did he ever beat me? Some people walk through doorways, and they fill up the space with something that’s not very wholesome. When you get to be my age, you no longer feel the need to explain or justify your deepest convictions, because they’re only there. They are only just there. I don’t want to be young again. I don’t want to live forever. Maybe once in a while I wish I could move the way I used to, but even that fades in and out. What I’m really interested in is the next phase of this strange journey, the aftermath of living these many years.

Do you understand that? Do you? There are the vows you make, and then there are the vows you grow into, that become you. If I could have stopped the bleeding, if I could have made it go away, if it had been within my power, then everything could have been different. I would be different. I wouldn’t regard this world and my life in the same way. I might have been more optimistic, more light-hearted in a way. I would have believed the things that people tell themselves, that I control this or that, that this is my choice, that I hold my own destiny in my hands, that I can make anything of my life that I want it to be. But I couldn’t stop the bleeding and I couldn’t understand it so all of those self-empowering notions just flew away—or were out into darkest space.

What did my bleeding teach me, other than the terrible and trembling power of the word love? Well, I learned that how I am made and what I respond to isn’t a question of choice. I didn’t choose it. And I learned endurance, or as a famous poet once said, Endurance only comes from enduring. The world is beautiful, but I could never experience it directly. I could never grab hold of my life and say, Yes, this is what I want, and I will go out and get it.

Some nights I would dream that the stream of my blood was rising all around me like a dark lake and I was not sinking but rising with it while everything else, the house, Kenneth’s noble forehead in sleep, became slowly submerged. Covered up by a pool of this darkness.

(Pause. Sip. Sip.)

Then one day, miraculously, the bleeding just stopped. I felt the pain of that dark river just suddenly leave my body, as mysteriously as it had come. Two years after the day Kenneth died, the bleeding completely stopped. In its place I felt a great cleansing barrenness, like grains of sand sweeping throughout a desert. Was I happy? Elated? Afraid that it would come back? I suppose all of these—or none of them. I really don’t remember. I had lived for so long with this strange affliction that I no longer had any hope of curing it. And though I don’t remember exactly how I felt when the bleeding left me—Happy? Sad? Full of misgivings?—I do remember quite clearly the arrangement of things around me and where I was.

—Robert Vivian
—————–

ROBERT VIVIAN’s first book, Cold Snap As Yearning, won the Society of Midland Authors Award in Nonfiction and the Nebraska Center for the Book in 2002. His first novel, The Mover Of Bones, was published in 2006 and is Part I of The Tall Grass Trilogy. The second part of the trilogy was the novel Lamb Bright Saviors; and Part III, Another Burning Kingdom, was published in 2011. His collection of essays, The Least Cricket Of Evening, was also published in 2011. Vivian’s most recent novel, Water And Abandon, appeared in 2012; and he’s just completed another novel, The Long Fall To Dirt Heaven. He also writes plays, over twenty of which have been produced in NYC. Many of his monologues have been published in Best Men’s Stage Monologues and Best Women’s Stage Monologues. His most recent foray into playwriting was an adaptation of Ibsen’s Ghosts that premiered at Studio Arena Theatre in Buffalo in 2006. His stories, poems, and essays have been published in Harper’s, Georgia Review, Ecotone, Numéro Cinq, Creative Non!fiction, Glimmer Train, and dozens of others. He is Associate Professor of English at Alma College in Michigan and a member of the faculty at Vermont College of Fine Arts.

You can also read Robert Vivian’s earlier contributions to NC, two essays on essays: “Thoughts on the Meditative Essay” and “The Essay as an Open Field.”

Apr 042012
 

Robert Vivian

 

Someone once said to Robert Vivian that real writers write novels, not essays, fighting words that in part inspired this wonderfully personal essay on essays by my indefatigable and otherwise gentle friend and colleague (at Vermont College of Fine Arts) who herein describes his own turn to the essay many years ago in a London cemetery when he was 22. Robert Vivian is a Nebraska native (now living in Michigan where he teaches at Alma College), and a former baseball player (sorry, I DO have to keep mentioning this because it is fascinating—Nebraska and baseball: some echo of the American epic in those words). He is a prolific writer of superb meditative essays and a fine novelist, also a playwright and poet. Of the second novel in his The Tall Grass Trilogy, I wrote: “Robert Vivian’s Lamb Bright Saviors is a brave and profoundly moving novel of faith and forgiveness. A closely-observed novel of voices, it speaks the tongues of America’s impoverished underbelly and reveals, amid the squalor, mystery, goodness and salvation.” He is the author of The Tall Grass Trilogy (The Mover Of Bones, Lamb Bright Saviors, and Another Burning Kingdom) and the essay collections Cold Snap As Yearning and The Least Cricket Of Evening. His next novel, Water And Abandon, will be out this fall. Earlier on these pages, I published is “Thoughts on the Meditative Essay.”

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Out beyond ideas of right and wrong doing, there is a field.
I will meet you there.    
— Rumi

Many years ago I turned to essay writing in a most fundamental and organic way, like some human kind of turning plant whose leaves and petals reached out for the miraculous nourishment of photosynthesis, even though I wasn’t quite aware of it at the time. I was 22 and abroad in London for the first time away from my native state of Nebraska, volunteering at Highgate Cemetery to clean headstones under the guidance of a wise and proper old English lady named Edith. One of my American professors there required that we keep an extensive journal of our time abroad, and so I was doing my part to meet this requirement when a subtle but ultimately life-altering thing happened that I only realize fully now with the benefit of hindsight: I found that having to write about what I saw, thought, felt and experienced or observed without apology or reservation on this first trip out of America was oddly satisfying and absorbing, so much so that I began to care about this kind of writing in a way I never had before; that is, I wanted and was even grateful to do these assignments, and when my professor handed these writings back, I saw that he had responded mostly favorably to them. He liked the way I tried to describe the cemetery and kindly, old Edith and how they registered in my awareness, and no one had ever really communicated such sentiments about my writing ability before this time.

Among the snowdrops and the damp, chilly air of Highgate Cemetery and London, I was reborn, but again I didn’t quite realize it then, for it was the first time someone had ever taken my humble observations about the world at all seriously. About a year before the trip to London I was not what you would call a promising or hardly stellar student, but I had—cliché of cliché’s—been gob smacked one day sitting in a course on the Romantic poets taught by a rather glamorous and beautiful professor and had fallen in love with poetry or with her, and it scarcely mattered which it was. That spark had led to the visit to London and my deepening desire to become a writer as I tried to write poems and prose about what I was observing in England as a wide-eyed visitor. Both professors did me an incalculable service as a human being and incipient writer, and I will forever be grateful to them for catalyzing in me a love of language along with the frame-work to practice at it—in the case of extensive journal-writing—as I tried to make sense out of the English way of life around me. After London I stopped writing essays but turned to writing poetry and then to plays, and it would be several years before I went back to essays as a reprieve from the oftentimes bleak and incomprehensible plays I had hung my hat on at the time.

I mention all this as a prelude to the subject of creative nonfiction today as I wish to give you all some slight idea of how I ended up as a practitioner of the form, or as one of the characters in Edward Albee’s “Zoo Story” says, “Sometimes you have to go a long distance out of the way in order to come back a short distance correctly.” I would usually resort to writing essays as a reprieve from other forms only to turn to them more often and with greater and deeper dearness that continues to this day. Annie Dillard once wrote that “Essays can do everything a poem can do, and everything a short story can do—everything but fake it,” and I heartily agree: writing those first essays back in London, I sought to make sense of what I was seeing and experiencing, and how a woman like Edith could touch me so profoundly and forever by her dignity and kindness as reflected in her deeply wrinkled face whose every line and furrow bespoke years of living and suffering along with a quiet, ineffable joy. I was pretty naïve and open then, though I still believe that writing essays comes primarily out of a sense of asking and wondering about people and things and speculating on their meaning and significance, including the life that was given to me to live. I wanted to bring up all the aforementioned as an apology of sorts (or maybe species of bemusement is a better way to put it) for my lack of an utter staunch or definitive stand for what creative nonfiction is or purports to be or any pleading stance on this contested form or why it is so often bedeviled as a genre and quite controversial, more so, perhaps, than any other literary genre.

We know—etymologically speaking—that poets make poems, that fiction writers invent narratives, that playwrights work on plays and drama, and that essayists try or attempt to articulate through crafted language to arrive at some truth or observation about their own experiences. We know this because the deep history and definitions of these words tell us so. And yet—for good and solid reasons—many people are a little troubled or even put off at the very label of creative nonfiction: How can one be creative with something that is supposed to be factual and true? And why is nonfiction the only genre defined as much by what it isn’t than by what it is? Imagine for a moment genres like non-poetry, non-drama: How could such hypothetical genres hold their heads up or defend their integrity, let alone be taken seriously?

But if you if feel and believe, as I do, that writing about what a person actually sees, feels, and experiences as a human being in this world is relevant, important, sometimes even revelatory as a way to make sense of oneself and others and that this is inherently worth doing, like James Baldwin does in “Stranger in the Village,” chronicling his time in a remote Swiss village writing his first novel Go Tell It On The Mountain and reflecting on the fact that he was the first person of color to ever visit this remote place, or E.B. White in “Once More To The Lake” and his meditation on his own mortality vis-à-vis observing his son’s visit to the lake and the memory of his dead father that hovers over him with a haunting sense of déjà vu and his very own doppelganger, or what Joan Didion does in The Year Of Magical Thinking, articulating and somehow trying to come to terms with her profound grief in the face of her husband’s death and daughter’s life-threatening illness along with countless other moving examples of nonfiction then maybe, just maybe we need not be so unduly troubled by the controversies surrounding CNF and writers like John D’Agata and his books About A Mountain and The Lifespan Of A Fact or James Frey and his A Million Little Pieces or even Truman Capote’s In Cold Blood who admitted in the writing of this book that he was “seeking truth but not necessarily accuracy.” All of the writers I mentioned write essays or kinds of creative nonfiction (or did), and regardless of one’s opinion on the merit of their work or stated credos, they all to a person pay keen attention to the style and impact of their prose just as much as any writer does in any genre, and it is this same artistic emphasis that makes creative nonfiction literary.

Not everyone agrees on this, and to my mind, this is okay: as Yeats instructs us, the most important arguments we ever have are with ourselves. But I remember a good friend in graduate school, a mentor of sorts and one of the most profoundly read people I’ve ever met, tell me one day with great passion and even vehemence, “Bob, real writers write novels, not essays”—a seething pronouncement he leveled at me when I mentioned to him how much I was enjoying teaching Annie Dillard’s Teaching A Stone To Talk. His comment didn’t offend me very much, because the more I read of Dillard in this particular book and the more I tried to teach it, the more I found myself trying to write essays like her, and I found the whole process absorbing and rewarding, joyful even, despite my friend’s scathing disavowal. But the bugaboos surrounding creative nonfiction are not so easily dispatched, especially considering the fact that Justin Beiber has written a memoir: because there will always be writers who do not think facts are sacrosanct in nonfiction, who believe facts can be manipulated like so much clay for a desired effect. John D’Agata, for example, uses 34 for the number of strip clubs in Las Vegas in one of his essays when he knew the actual number to be 31, claiming that 34 is somehow more interesting and artistically pleasing than 31: I don’t quite see or understand his aesthetic argument here, but I do see how this kind of conscious manipulation might offend, anger, or disappoint readers and thus further stain and besmirch the genre of creative nonfiction and call into question its status as a serious art form.

In writing essays myself, by the way, I try to be as factually accurate as possible because I don’t see that very much can be gained by consciously manipulating them; I don’t view them as obstacles or enemies but just another element that can be every bit as mysterious as the imagination and sometimes even more so. I have no beef with the fact that there are 31 strip clubs in Las Vegas anymore than I care overmuch that I had a Subway sandwich for lunch and not lobster bisque. I’m much more interested—infinitely so—in how or why it is that the essays of James Baldwin, for example, an African-American writer who grew up in Harlem, could speak so personally and movingly to me as a young white man growing up Omaha as if in the act of reading his work we had somehow swapped souls. When I read “Notes Of A Native Son”back in Omaha shortly before leaving for England (one year, it seemed, and one class turned me forever in the direction of literature) I knew what he was writing about expressed a deep and troubling truth about living in America, that the color of one’s skin then and now profoundly influences how one is viewed, but I also came to know through Baldwin that despite the outer circumstances and backgrounds that we were somehow also spiritual brothers in a way and that he had so much to teach me about myself and others even as he was writing about his own experiences.

Somehow it was the intimacy of Baldwin reflecting on his own life and daring to be so honest about it that instilled in me a sense of great dignity and nobility of spirit, which I think are the hallmarks of what the best essays and forms of creative nonfiction can confer every bit as powerfully as any poem, novel, or play. I feel very strongly about this because I’ve worked and published in all the genres and I’ve taught and studied all of them also, and I’m quietly but firmly convinced that the “I” in a serious essay or memoir is not a character or simulacrum of the author but her or his truest self or essence, a claim I understand is not always true in some cases, though those same some examples may prove the rule, not the exception. The essay as a form has been around at least 300 years or so in the Essais of Michel de Montaigne, and some contend the form is even older than that: only the acronym creative nonfiction is new or recent, along with perhaps some of its subgenres like immersion essay, though even this is debatable. So in many crucial ways the controversies surrounding the form do not in any way detract from the deep currents of its tradition, which feels almost scandalous to admit out loud.

For me, the best essays function as places of intimate encounter as we get to know the “I,” the writer at a very deep level even as we come to a better understanding of ourselves. Come with me now to a passage from Thomas Merton’s beautiful book When The Trees Say Nothing: “Again, sense of the importance, the urgency of seeing, fully aware, experiencing what is here… Clear realization that I must begin with these first elements. That it is absurd to inquire after my function in the world, or whether I have one, as long as I am not first of all alive and awake. And if that, and no more, is my job (for it is certainly every man’s job), then I am grateful for it. The vanity of all false missions, when no one is sent. All the universal outcry of people who have not been told to cry out, but who are driven to this noise by their fear, their lack of what is right in front of their noses.” I love this passage, and return to it often; it comes from first person nonfiction prose, and Merton did not even intend to publish the musings in this book. This is one man, one person alive and awake in the world, commenting on his deepest convictions and felt truths in order to make sense of something for himself, and, by extension, to reveal these truths for others like myself, even if he did not intend to accomplish this. This is the unique and personal power of nonfiction prose, for Merton is utterly vulnerable and authentic here on the page for anyone who would read and absorb these words.

That is why my evolving metaphor for the personal essay is an open field where reader and writer encounter each other; like Rumi instructs in his poem, there is a world beyond good and bad doings, and it’s possible to meet someone there. This is what the best of creative nonfiction has to teach or by way of invitation, to meet the “I” of nonfiction prose in the field of an essay only to realize, if the work is real and true, that you are always meeting yourself in the guise of another, and that this same paradoxical encounter is one of the hopeful human lights of this world.

—Robert Vivian

———————–

ROBERT VIVIAN’s first book, Cold Snap As Yearning, won the Society of Midland Authors Award in Nonfiction and the Nebraska Center for the Book in 2002. His first novel, The Mover Of Bones, was published in 2006 and is Part I of The Tall Grass Trilogy. Part II, Lamb Bright Saviors, was recently published–and Part III, Another Burning Kingdom, will be published in 2011. His next collection of essays, The Least Cricket Of Evening, will also be published in 2011. His most recent novel, Water And Abandon, will be published in 2012; and he’s just completed another novel, The Long Fall To Dirt Heaven. He also writes plays, over twenty of which have been produced in NYC. Many of his monologues have been published in Best Men’s Stage Monologues and Best Women’s Stage Monologues. His most recent foray into playwriting was an adaptation of Ibsen’s Ghosts that premiered at Studio Arena Theatre in Buffalo in 2006. His stories, poems, and essays have been published in Harper’s, Georgia Review, Ecotone, Numéro Cinq, Creative Non!fiction, Glimmer Train, and dozens of others. He is Associate Professor of English at Alma College in Michigan and a member of the faculty at Vermont College of Fine Arts.

Jan 162012
 

 

Robert Vivian is a good friend and colleague at Vermont College of Fine Arts, a Nebraska native, and a former baseball player (a fact that I find endlessly fascinating—Nebraska and baseball: some echo of the American epic in those words). He is a prolific writer of superb meditative essays and a fine novelist, also a playwright and poet. Of the second novel in his The Tall Grass Trilogy, I wrote: “Robert Vivian’s Lamb Bright Saviors is a brave and profoundly moving novel of faith and forgiveness. A closely-observed novel of voices, it speaks the tongues of America’s impoverished underbelly and reveals, amid the squalor, mystery, goodness and salvation.” Robert Vivian teaches at Alma College in Michigan. He is the author of The Tall Grass Trilogy (The Mover Of Bones, Lamb Bright Saviors, and Another Burning Kingdom) and the essay collections Cold Snap As Yearning and The Least Cricket Of Evening. His next novel, Water And Abandon, will be out this fall.

dg

 

A Few Thoughts On The Meditative Essay

By Robert Vivian

 

The meditative essay hinges on stillness, on a moment delicately teased out of the cogs of time to live in the timeless present: it is not interested much in opinions or even ideas, preferring instead to live in the realm of pondering and contemplation (though the aforementioned may be used as initiating sparks). Its primary focus is not the self, though it uses the self and all that it has to give as a kind of booster rocket that, once the prose reaches certain insights, is jettisoned or spent, much like shuttles that are launched into outer space as we see those burning hoops fall back into the pearly clouds after they have done their proper work of achieving escape velocity. The meditative essay is comfortable and downright friendly with paradox and has no real axe to grind: it’s too intent on paying attention to what bids it keenest focus and delight, be it a button, a homeless woman, the changing of the seasons, or the prevalence of roadkill in a certain area. It is not concerned with hierarchy or competition or anything that goes by the name of ambition or force and draws attention to itself only for the music of its cadences and what these cadences reveal, which are very often surprising to its practitioners, so much so that this same quality of surprise is the meditative essay’s own intrinsic and unshatterable reward.

It lives most abundantly—thank goodness—in what the French philosopher Paul Ricoeur called a “post-critical naïveté”—a term he coined that, according to Thomas Berry in his forward to Thomas Merton’s lovely book When The Trees Say Nothing, “brings together the response of both innocence and experience as we pass through the unfolding events of these times.” But the meditative essay is also a very elusive creature, as elusive as anything, perhaps, in any genre. Why is it elusive, and what do I mean here by elusive? Because the meditative essay cannot be willed or forced and certainly not argued into existence; it comes, like Keats says about writing good poems, like leaves to a tree—that is, the meditative essay comes organically, holistically, though of course not without the patient practice and observance of its creator. More than anything, the meditative essay is like a shy wild animal that will bolt at the slightest sign of undue ego or aggression, though it may occasionally use tiny bits of these to furnish its lair. When the meditative essay is fully and truly itself, we know its author so intimately that we swap souls with her or him: it is a consummately intimate form of exchange, as tender as a confiding lover propped up on his or her elbow in bed after lovemaking. Fear is not in its nature, nor is blame or accusation; indeed, intimacy may be its single-most distinguishing characteristic, the way it takes us into the heart, mind and soul of its author.

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Mar 172011
 



The Soul’s Habitation: Emotion and Writing

By Richard Farrell



Contributor’s Note: This essay is based on my graduate lecture delivered at VCFA in January, 2011.

When I was eight-years-old, I started hanging out with the older boys in my neighborhood, many of them already teenagers. They nicknamed me ‘Head,’ because I had, or rather I have, a large head.  At eight, I also had a tangled mass of blonde wavy hair, hair which made my already considerable melon twice as noticeable atop of my scrawny body.   Today, my son is likewise afflicted.  But getting a nickname in that world was also a sign of acceptance.  I was the only boy under the age of ten so honored in my neighborhood.

One summer day ‘Bessie’, who was fifteen at the time, who lived next door to me, and who hung himself five years later, suggested that we go behind the Doherty’s house and throw crab apples at a nest off field mice.  The mice had been recently discovered by my twelve year old neighbor, ‘Burger.’ A hunting party formed.  Six or seven of us set out for the field, armed with fistfuls of crab apples and barbaric energy.

We found a piece of plywood lying flat in a field of summer grasses.  We circled round it in a phalanx, armed and angry, our eyes brimming with the thrill of the hunt, our weaponized apples cocked and at the ready.  Bessie reached down and lifted a board of rotting plywood from the matted rectangle of bleached yellow grass.  A second later, half a dozen mice scattered in every direction.  Apples flew like arrows.  Someone whooped as the fruit ricocheted off the dirt.  Boys jumped.  The mice darted between our feet.  Dozens of apples pummeled the ground, but the mice evaded them, scurrying into the grass and safety.

Somehow, I ended up holding the last apple.  And somehow one tiny mouse kept running around in circles, spiraling around the center of the flattened yellow grass, dazed, while I took aim.  It circled once more.  I clenched the spotty apple in my hand, then I chucked it with everything I had.

My shot pelted the mouse square in the head and it flipped in the air. The boys screamed and laughed.  The mouse flopped on its side, a streak of blood leaking from its mouth, which hung open in a grim smile.  Its legs twitched, then went still.  Bessie raised my hand in the air as the boys howled their approval, but I stood there, frozen, staring at that dying mouse.

Much of my desire to write seems to stem from that moment, if not directly, then at least indirectly, at least in the sense of my need to reconcile that act with all that has followed it.  That mouse still haunts me, even after so much time.  I’m neither a pacifist nor a vegan and I still love football.  I know that many worse things have happened in the world than the death of a tiny mouse. But the emotional core of who I am has not strayed very far from that eight year old boy standing in a summer field.  It’s not just that single incident, clearly, but all the things which have followed, all the joys I’ve felt, the sorrows, the loves, the passions, the rages, the tears.  When I stop and analyze what I love about good writing and why I want to be a writer, it strikes me quite plainly that writing retains the ability to express profound emotions through language.  I should broaden the scope a bit.  Art does this, not just writing, though I can’t paint and I can’t make music, so I struggle to sing on the canvas of the page.  And it’s not intellect, though clearly good writing does challenge my brain.  The intellect is necessary to take something as abstract as an emotion and to convey it plainly.  But my desire to write seems tied up with a deep need, with a desire to express that swirling, muddied mess of interior emotions.

Margot Livesy

Margot Livesey says that “one of the main ambitions of art is to depict and evoke emotion.”  At its best, a work of art furiously explores, conjuring and capturing the full palate of human emotions with unflinching honesty.  A well-written story guides us toward thought, compassion, and insight; it points the way toward wisdom.  Good writing does not teach by brutalizing the intellect, or by subduing the spirit or proselytizing to the uninitiated, but by finding a way to make contact with another soul. Art teaches emotionally.

An object of art is a negotiation, the artist bartering with the observer, the transaction conducted between song and ear, between painting and eye, between story and reader, and the primary currency of these transactions is emotion.  We write, because through the act of exploring our ideas conceived in words, we stumble toward meaning, toward a deeper, more complex understanding of ourselves and of others.  Through writing, we radicalize the emotional core of life, which for me is the sacred center.  Poet Pattiann Rogers echoes Bertrand Russell when she calls for us to build the ‘soul’s habitation’ in our work, a place we write from and towards, a place of exile and yearning.  In the end we attempt to create an enduring object through writing because this remains one of the few affirming ways left to communicate our unadulterated selves:  our fears and desires, our grief and hope, our love and our desperation.    The artist speaks, first and foremost, from his soul’s habitation, which for me has a secular but no less powerful meaning.  It can be touched only within the emotional transactions of art.

Jane Kenyon offers this:

Why do we want to write?  What is behind this crazy impulse?  The wish to connect with others, on a deep level, about inward things.  The pressure of emotion, which many people prefer to ignore, but which, for you, is the very substance of your work, your clay.  There’s the need to make sense of life behind the impulse to write.

But how?  How do we transform these ideas, these feelings, into stories, essays and poems?  This exploration, this journey in, must have techniques, right? There must be clues.

In fiction, at least, it begins with characters.  The fiction writer must put characters into dramatic situations and figure out how those characters will feel things, how they will explore their world with action and thought, but with the emotional baggage always in tow.  Only after this can the writer consider how that depiction will conjure a response in the reader.  John Gardner says,

The first business of the writer must be to make us see and feel vividly what his characters see and feel.  However odd, however wildly unfamiliar the fictional world—odd as hog-farming to a fourth-generation Parisian designer, or Wall Street to an unemployed tuba player—we must be drawn into the characters’ world as if we were born to it.




The first step, then, is to build a world that characters can experience through their senses, actions, thoughts, and memories.  A world we construct, word by word, image by image, on the page.

Before a writer can evoke any emotional response in the reader, she must give her characters their due.  And characters demand to be heard; they insist on feeling things deeply—to laugh, cry and punch holes through the page.  Only then can the reader be drawn in.  Only then can the reader hope to feel something too.

This is an area where I struggle in my writing.  I have a difficult time entering my characters’ space. I don’t dwell in their soul’s habitation. I’m not experiencing the emotions first-hand, but through the filtering lens of my intellect.  And this holds my writing back.  It prevents my stories from conveying emotion because the initial, primary depiction is off.  I’m like an actor dutifully memorizing my lines, but unable to inhabit my characters, unable to make my characters believable.

Before emotion can be conveyed to a reader, it must be authentically, honestly depicted within the story.

Yet none of this should take on the appearance of dogma.  This is not an argument for strict realism. The artist doesn’t gerrymander emotions.  She doesn’t manipulate, she explores.  The outcome is never certain, and the pathway often less so.  And technique alone is never enough.  Depicting emotion in a story a certain way can arouse strong feelings in one reader and none in a second.  Every person brings his or her own emotional histories to their reading.  And the emotions portrayed and evoked can often be unpleasant, disturbing, even downright brutal.  Also, the feelings we experience as readers are often very different than those characters feel within the story.

Dostoevsky’s murderous student, Raskolnikov, evokes a powerful reaction in me, but I don’t share his emotions as he bashes in the skull of his pawn broker and her sister. So why do I identify with him? Douglas Glover once said in a workshop that we don’t identify with a character so much as we do with their desires. To wit: I feel the restrictions of Raskolnikov’s life; I feel his desire to break free; I have sympathy for his desire to make something out of his life.  I might even understand his murderous impulses at times.  I can feel these things in myself because Dostoevsky depicts Raskolnikov’s desires so vividly.  But as the axe blades shatters the skulls of his victims, I feel very differently than the character does.  What’s depicted and what’s conveyed are almost diametrically opposed, but it is effective because Dostoevsky paints such vivid interior details of his characters.

The day I slaughtered that mouse, I also slaughtered the first innocence of myself. I spent the next twenty years trying to prove that what I felt that day was not weakness.  I spent most of my life bound to male rituals, to contact sports and the military and the systematic suppression of my emotions.  I hoped, like many men and women, that the rituals would toughen the core of me, would harden the exterior and overcome what I perceived to be softness.  Because I couldn’t celebrate with those other boys, because I couldn’t share their mutual joy at my kill, I spent twenty years distancing myself from the pain of watching that mouse die at my hands.  I ran away from my soul’s habitation.

I’d like to think that I’ve stopped running, and I’ve spent the last ten years trying to figure out how to render the complexity of emotions that life can evoke. I’ve tried to express that through writing.  In part, this is why I want to write.  I want to time travel and tell that little eight year old boy that what he’s feeling is okay.  And while I can’t do that, I can hope to reconstruct in my stories a place where my characters, my readers and my self can feel things without worrying that what we feel is wrong.  I haven’t accomplished this yet, but it’s a long race back to that summer field.  Sometimes, the only guides I have are other writers who’ve succeeded.

In the end, we are bound to structure and ritual in writing.  But as Bob Vivian once eloquently stated, structure, technique, grammar, words, even genre, only provide only the vessel, the container which holds the water.  And though we need the vessel, and we struggle so much to build it, what we desire is the water inside.  We desire not the walls which make up the soul’s habitation, but the fire burning in the hearth inside those walls.

I don’t know if anything I write can ever heal that first wound.  But maybe healing isn’t the goal.  Maybe the goal is not inward, but outward.  Maybe the goal is discovering ways to express the internal, to share it, and not hide it away.  Maybe that’s what all good stories do.

—Richard Farrell