Poetry for Veterans’ Day

This morning I was reading the daily poem to Shane from our Alhambra Poetry Calendar for Young Readers, a superlative anthology of classic and modern poems that are written on an adult level but safe to share with younger folks. I often follow the reading with a little interpretation, pointing out interesting things about how the poem works, or reflecting critically on its message. Maybe it’s silly to get into this with a 19-month-old, but I feel it’s never too early to introduce the idea that he can think for himself about what Mommy and Daddy read to him. He can appreciate a book without agreeing with everything in it, or with us.

Because it’s Veterans’ Day, today we read the well-known poem “In Flanders Fields” by John McCrae, who was a Lt. Colonel in the Canadian Army in World War I. The text and history of the poem can be found on the Arlington National Cemetery’s website.

I remarked on McCrae’s conclusion that continuing the battle was the proper way to make the fallen soldiers’ sacrifice worthwhile: “To you from failing hands we throw/The torch; be yours to hold it high./If ye break faith with us who die/We shall not sleep…” Other war poets, I observed, have drawn the opposite conclusion, that these tragic deaths ought to motivate us to seek peace.

My favorite war poem of all time has to be Wilfred Owen’s “Greater Love“, also from World War I. Owen was a passionate critic of the war’s carnage, yet this poem (unlike, for instance, his “Dulce et Decorum Est“) resists reduction to a pro- or anti-war interpretation. He is simply moved by the holy suffering of the dying soldiers, which is undiminished by questions about whether it was necessary or effective.

For more great poetry on this theme, visit the War Poetry Contest archives (2002-2011) at WinningWriters.com.

Greater Love

by Wilfred Owen

Red lips are not so red
   
As the stained stones kissed by the English dead.
Kindness of wooed and wooer
Seems shame to their love pure.
O Love, your eyes lose lure
   When I behold eyes blinded in my stead!

Your slender attitude
   
Trembles not exquisite like limbs knife-skewed,

Rolling and rolling there

Where God seems not to care:

Till the fierce love they bear

   
Cramps them in death’s extreme decrepitude.

Your voice sings not so soft,—

   
Though even as wind murmuring through raftered loft,—

Your dear voice is not dear,

Gentle, and evening clear,

As theirs whom none now hear,

   
Now earth has stopped their piteous mouths that coughed.

Heart, you were never hot

   Nor large, nor full like hearts made great with shot;

And though your hand be pale,

Paler are all which trail

Your cross through flame and hail:

   
Weep, you may weep, for you may touch them not.

Halloween Poetry: Marsha Truman Cooper’s “A Disregarded Pumpkin”

This seasonal poem is reprinted by permission from Marsha Truman Cooper’s new chapbook, A Knot of Worms, released this year by Finishing Line Press. This collection gives voices to our non-human neighbors on earth, reminding us of our interconnectedness and our obligations to one another. As you can see from the poem below, Cooper skillfully uses humor and fantasy to recall us to empathy.

A Disregarded Pumpkin

I’ve lived in this field too long.
Nobody has chosen me to be carved
or turned into pie. My face,
never a marketable commodity,
has begun to separate from its old
expression. Even children
trudge along the rows and leave
my odd skull behind to go soft.
Look. My seeds go crazy, twisting
in their oval sleep. I see the future—
a fade of reddish yellow, my regular
features lost to rot. I wonder
if the jack-o’-lanterns are enjoying
their candles, if spices make
my fellow vegetables feel sexy
while they bake. Alone here
on the night’s cold ground, I can
suddenly sense my good luck.
I predict that the farmer
will wake before dawn to plow
everything under, open my bright
head and, whether he likes it or not,
plant another season of my dreams.

Chopping Down the Giving Tree: Boundaries and the Social Gospel


There are two kinds of parents in this world: those who think Shel Silverstein’s classic picture book The Giving Tree is a heartwarming fable about unselfish mother-love, and those who think it’s a horrible sentimentalization of codependence and narcissism. Regular readers of this blog should be able to guess which camp I fit in.

The Giving Tree is an apple tree, described with female pronouns, who loves a little boy. As he grows to young adulthood through old age, the boy-man asks more and more from the tree, taking her leaves and apples to sell, her branches for a house, her trunk for a boat, till finally she is only a stump that he sits on when he is a tired old man. The tree gives all these things because it makes him keep coming back, and when he comes back, she is happy. Meanwhile, the boy never says a word of thanks, nor does he seem satisfied with the gifts for very long.

Christians who like this book have argued that it’s an allegory of God’s boundless love, which continues to be poured out on us despite our emotional fickleness and ignorance. I don’t buy that. If the Giving Tree is Christ, she’s Christ without the Resurrection. This tree, like my “one wild and precious life“, is a nonrenewable resource. When she’s chopped down, she doesn’t grow back. As far as we know, the boy doesn’t even plant her apple seeds to grow new trees.

This is a perilous model for Christian discipleship because it burdens a finite human being with satisfying infinite demands. The danger of a codependent Messiah complex is particularly acute in liberal churches where God’s direct, supernatural intervention is downplayed or doubted outright.

In church, we hear about stewardship of our material blessings and our fragile ecosystem, but are not sufficiently encouraged to be good stewards of the one resource on which all others depend: ourselves. Our time, energy, emotional health, material possessions, and solitude. Yes, solitude is a resource. That’s why Jesus didn’t heal broken legs and hand out fish sandwiches 24 hours a day; he had to withdraw into the wilderness to recharge his connection to God. By contrast, the Giving Tree is unable to endure her solitude. Are we also compulsive givers because we need the warm feelings of charity to plug the God-shaped hole in our heart? Afraid that God isn’t really there for us, we’ll do whatever it takes to bind another person to ourselves.

The recipient’s angle on the relationship is also problematic. The sentimental ideal of unquestioning generosity forestalls investigation into whether we’re actually helping. The Giving Tree’s boy does not seem to grow in happiness, empathy, or maturity as a result of her gifts. Let’s just say, I pity his wife.

Christians can fall prey to oversimplified ideas about duty and sacrificial love. This comes up in our domestic lives, and also in our efforts to follow Jesus’s mandate to help the poor. It saddens us to pass by the man lying on the pavement, someone who already seems cut off from society, and have nothing more personal to offer him than cold cash. However, a relationship based on the high-sounding principle “From each according to his ability, to each according to his need” can turn sour because both ability and need are elastic. In my family of origin, it soon became clear that the path to dominance was to inflate your needs and let your abilities atrophy. The Giving Tree’s boy is never challenged regarding the importance and consequences of his demands, so he never learns to live within his means.

Before commissioning us to involve ourselves in the lives of traumatized strangers, churches must do more to educate Christians about the user-enabler dynamic and give us spiritual permission to set safe boundaries. Remember, Jesus said to love your neighbor as yourself, not instead of.

Generosity without accountability breeds an attitude of entitlement to the lives and bodies of others. This attitude underlies patriarchy, child abuse, and domestic violence — pervasive social evils that are a prime contributing cause of the addictions, mental illnesses, poverty and homelessness that Christian charity targets. Social work has a place among the church’s programs, but our unique leverage point is practical theology: proclaiming a genuinely loving alternative to the relational patterns that keep the cycle of exploitation going.

The Underside of the Tapestry: Reading Christian Books for What’s Missing


Nowadays, more often than not, when I listen to a sermon or read a Christian spiritual guide with friends, a moment will arise when my inner reaction to the text seems contrary to what everyone else is getting out of it. They’re seeing an inspiring picture on the right side of the tapestry, while I’m underneath looking at the loose threads and snarled knots. Like the optical illusion that’s either a vase or two kissing faces, one can at best switch back and forth between these two views, not hold them side by side. Or so I tell myself, those times when I keep my critique under wraps, not wanting to be the death’s-head at the feast who spoils the faith that others need for comfort.

I don’t know that I have less faith that my neighbors in the pews, just faith in different things, and perhaps too little patience with beliefs and attitudes that (in my opinion) distract from our most urgent afflictions and their best cures. Astute readers of this blog will remember that I’ve always been this way, but also notice that my priorities list has been more changeable than my fervor. This awkward mutability gives me another reason to think twice before challenging the group’s consensus.

As far as is consistent with kindness and timeliness, of course, I nonetheless believe every serious engagement with a spiritual text should eventually include the deconstructionist questions, “What is the power position of the author and his/her assumed audience?” and “What perspectives are being left out?”

Advocates of traditional, conservative education (and such a one was I!) have confused deconstructionism with moral relativism. Quite the contrary. The questions above are attempts to bring a consciousness of justice into how we read a text, to take responsibility for our standpoint and our blind spots.

True, in the prideful and competitive culture of academia, these questions have been deployed in bad faith, to dismiss intellectual rivals by labeling them “oppressors”, exactly as their conservative Christian counterparts would exploit the label “heretics”. But the inquiry into power dynamics and incompleteness need not be a bug hunt. It should simply be a nonjudgmental acknowledgment that no text is completely satisfying because the ideal community is always more diverse than one perspective can encompass. This acknowledgment would clarify that members who enter the discussion from an unrepresented standpoint are welcome contributors, not spoilers.

For instance, I belong to a weekly discussion group that’s currently studying the Examen, a daily prayer practice developed by St. Ignatius of Loyola. One of our members, a retired priest, observed that this practice was developed by monastics who had the privilege of contemplation because their daily subsistence needs were met by the community. We have a similar luxury of prayer time as middle-class Americans, if we choose to use it that way, of course. He wondered whether the Examen would be possible or relevant for a desperately poor person such as those he had served in his past congregation–someone whose entire attention was taken up with keeping her kids fed and her house from collapsing.

I found this question uncomfortable in a good way. It added another layer to the repentance and gratitude themes of the Examen by reminding me that my experience was not the center of the universe. It opened the door to other fruitful questions: Is contemplative prayer at the top of Maslow’s hierarchy of needs, worth considering only after basic physical security is established? Or is it necessary at every level of survival, so that (as the Buddha would say) we don’t add to our suffering by becoming entangled in fear, anger, and greed? If the latter, how would the Examen best be adapted to be useful and validating to someone living on the margins? To take that question seriously, we would have to work harder to include such people in our discussion group, instead of making guesses about their spiritual needs from our standpoint.

For further reading on these themes, I recommend:
James K.A. Smith, Who’s Afraid of Postmodernism? Taking Derrida, Lyotard, and Foucault to Church (Baker Academic, 2006)
John D. Caputo, What Would Jesus Deconstruct? (Baker Academic, 2007)
Crystal L. Downing, How Postmodernism Serves (My) Faith: Questioning Truth in Language, Philosophy, and Art (IVP Academic, 2006)

A Faith That Makes Space for Mourning

Just this morning in church I was thinking about the Middle Ages, how their artwork was full of death, real death with grinning skulls and rotting flesh, and how this is considered the era in Western history when Christian belief was most alive and all-pervasive. How many of us who walked through the door this morning literally believe the words on the banner over our heads: “Christ is Risen”? Do I believe it? And by “literally” I mean “in a way that robs death of its power”. For me that also means “historically true”. For you it may not. But either way, that’s the job that “Christ is Risen” has to do.

I’m reading this absorbing, brilliant, painful novel called Swimming, by Nicola Keegan, which I found through this excerpt in Narrative Magazine. It’s about an Olympic gold medalist swimmer whose competitive drive is fundamentally an escape from her oppressive consciousness of death, triggered by family losses in her childhood and her mother’s subsequent spiral into housebound depression. Replace swimming with academic achievement and you have my life story. As I near the book’s end, I keep wondering why the heroine is proceeding down the very modern track of turning to therapy rather than religion when talent fails her and she has to face her long-buried feelings. Unlike my largely secular childhood, this fictional girl was immersed in Midwestern Catholic-school culture and has great respect and affection for the nuns who mentored her. Yet that framework proves powerless to help her or her family surmount their despair when confronted with mortality. Why?

Maybe it’s because modern Christianity doesn’t depict death enough. The church doesn’t spend enough time on the shadow side, allowing sorrow and pain to have their say, not prematurely silenced by happy endings. (If I ran the world, I’d have a second Lent halfway through Pentecost. Do we really need 29 weeks of ordinary time, people?) Those who are still angry and grieving may feel that the only way to validate their feelings is to reject the faith.

Later today I found some of these sentiments echoed in Robert Gross’s paranormal gay romance story “Dark Lapis“, published in the online journal Wilde Oats. Reiter’s Block readers may recall his poem “Poor Souls” reprinted here last month. The plague that passes through his fictional Renaissance city is reminiscent of the AIDS crisis of the 1980s-1990s, and the younger generation’s tendency to dismiss it as old history even though new infection rates remain high. It also reminded me of post-9/11 New York City and the shallow slogans (“Fight back! Go shopping!”) that were supposed to return a stricken populace to business as usual.

From “Dark Lapis”:

…The city was returning to its weddings and babies, lawsuits and public executions, and the anomalies were generally spoken of with a sigh, a shake of the head, a pious reference to the long-term costs of the pestilence, and an abrupt change of topic. But Magnus was drawn to anomalies. Though he would not admit it to anyone, he distrusted the return of the city to normalcy just as much as he was horrified by the return of spring. He preferred the fog, the darkness, the lapis lazuli ring on his finger. The incised griffin turned inward toward his palm, caressed with a thumb.

The cruel fact was Magnus missed the pestilence. He could scarcely contemplate the immensity of this truth to himself, nor could he communicate it to others. To think of it was like holding a hot poker to your flesh, but there it was-the truth-and it rarely left him. Not that he was anything like the mad monks who raved on the street corners at the height of the pestilence, relishing how the Scourge of God had smitten the sinners. Not that he wished another human soul a moment’s suffering. But he was not yet willing to put it out of his mind as the others seemed to have done, and he walked at night searching for proof that it had not yet lapsed completely into forgetfulness.

The city had marshaled its efforts behind recovery; religion had become reasonable, gentle, and omnipresent. Services were watercolor washes of music and flowers, and the ministers wore white as if they were officiating at weddings. The goal, their flock had been admonished, had been to persevere and in time forget the bad memories and continue with only the good. As if, Magnus thought, the horror were the flesh, the final memory the skeleton, and time were decomposition. He found this offensive. How could he ever forget the worst that had happened? The boils. The vomiting. Fever and ravings. The remedies as violent as the pestilence, which never worked for long if at all. Later he found it loathsome. What good was memory that was so skittish and indulgent, so afraid of pain that it locked the door and boarded it over?

Those days had been a light so unspeakably brilliant you could neither open your eyes to it nor close your eyes tightly enough to keep it out. Even with your eyes shut you were blinded by it. It was so intense that only in retrospect could you take in its excruciating vibrancy. The change, the loss, the revelation; the multiple obliterations of them, of everything. The vividness of one minute corner of existence until it threatened to set you and the whole universe ablaze or tear you open like a knife ripping through canvas. And now nothing had that. Not even the spring blossoms could match it.

Ayn Rand, Trauma Survivor?


Second only to Jesus for today’s Republican politicians, the libertarian novelist and popular philosopher Ayn Rand is their favorite author they’ve never actually read. If pressed, they’d mumble something about cutting welfare and returning to the gold standard. But that’s where the overlap begins and ends. Rand–an atheist, intellectual elitist, pro-choicer, celebrator of the sexual life force, and opponent of all state-sponsored coercion and pork-barrel politics–would shudder to be associated with the militarism, corporate welfare, and religious fundamentalism of our GOP.

However, most liberals viciously reject her, too. Some of it is guilt by association. Anyone Glenn Beck admires must be an evil kook, right? Another problem is that feminists have never known how to react to right-wing women. Rand frustrates feminist categorization because of her hyper-masculinity combined with sexual masochism. She brazened her way into the male-dominated field of philosophy, sang the praises of career women during the “Leave It to Beaver” era, and became a bestselling author and lecturer, but despised traditionally feminine characteristics (emotion, softness, intuition, “weakness”, altruism) and wrote sex scenes that anticipated 50 Shades of Gray.

More on that in a moment.

Meanwhile, Rand’s novels continue to be wildly successful 31 years after her death, but you’ll never see them on those highbrow male-dominated lists of the Greatest 100. One could say that The Fountainhead was the Twilight of its day. It’s not only that Howard Roark and Edward the vampire (oh, I’d love to read that slash fanfiction!) display a similar icy-hard beauty and ruthlessly self-controlled masculine energy. It’s also that their audience is that much-despised breed, the lonely teenage girl.

The sensitive girl. The girl who reads. The girl whose feelings are so strong she needs an 800-page-book to hold them down. The victim who would be more than a victim, who would fling her masculine shadow-self against the universe and dream of him returning to her as a glittering protector.

The trauma survivor.

Tragically, for someone whose watchword was integrity, Rand’s work is shot through with the faultlines of unhealed psychological splitting.

On one side, all the parts of the self that could make a person prone to trauma (or to remembering it): The subconscious. The unknowable. The need for connection to others. Empathy. Emotion. The female body. On the other side, all the traits of her fantasy protector: Reason. Control. Independence. The macho machine. One must identify completely with the “strong” traits and wipe out the “weak” ones.

Rand’s detractors have pointed to this obsession with strength as a sign of fascist sympathies. In this case, though, the personal isn’t political. Rand’s politics were always closer to free-market anarchism than fascism. The war is not against the untermenschen but within the self.

I began to understand her this way after reading some essays in the excellent anthology Feminist Interpretations of Ayn Rand, edited by Mimi Reisel Gladstein and Chris Matthew Sciabarra. Revisiting Rand’s quoted sex scenes, which I hadn’t ever read very closely, I was struck by her fascination with the near-invisible line between rape and rough play. Each of her heroines tests how close she can get without going over the edge. Rand had a homeopathic approach to consent; one molecule of it, apparently, could transform a sordid violation into a grappling of titans. The omniscient narrator always assures us that the heroine signaled her desire (without anything so pedestrian and vulnerable as talking about feelings, naturally), and that the hero would stop if she indicated otherwise.
 
Several essays in the anthology predictably debated whether Rand was anti-feminist because she glorified rape, or feminist because she wrote unashamedly about the complexity of women’s desires. Coming from a trauma-theory perspective, it seemed to me they made the mistake of assuming that Rand said exactly what she meant. Certainly that was the claim she always made for her fiction–all conscious planning, no subconscious counter-currents. As if any writer could do that.

I think, instead, that these scenes represent an imaginative rescripting of a powerless experience into a powerful one. The raw material is so raw that it can’t be acknowledged directly. It has to be hedged around with flowery abstractions so that any possibility of a real, un-enjoyable rape disappears from view, becoming simply inconceivable in the novel’s universe.

Do I have any evidence that Rand herself was repressing a sexual assault memory? No. The trauma of her family’s persecution by the Bolsheviks may be enough to explain her lifelong quest to expunge or reinterpret any symptoms of powerlessness in her writing. In this she reminds me of Margaret Mitchell. Scarlett and Rhett’s legendary rape-seduction scene in Gone With the Wind can be understood as a reaction to the perceived emasculation of Southern white society after the Civil War. Like Dominique and Dagny, Scarlett is an unwilling feminist icon. Her dominance is actually a sign that the men around her have failed to lead, until Rhett restores the proper order of things. But that’s a subject for another post.
 

Poetry by Thelma T. Reyna: “Early Morning”

In this season of Lent, we are told to “remember that you are dust, and to dust you shall return.” This reminder of mortality is not meant to make us dwell in gloom, but to practice discerning how to spend our time on what matters most.

Thelma T. Reyna’s poem below illustrates this truth. It is reprinted by permission from her forthcoming chapbook, Hearts in Common, available for pre-order from Finishing Line Press through April 5. From the publisher’s press release: “Hearts in Common focuses on the commonalities that bind us all together. Poems about the dreams, labors, and heartbreaks of immigrants from Mexico, Vietnam, and other parts of the world; about nurses in Haiti treating the dying; about Egyptians in rebellion against their oppressors, join with insightful, poignant poems about the people in our everyday lives: husbands, wives, lovers, parents, children, friends–all of us having ‘hearts in common’.”

Early Morning
by Thelma T. Reyna

She wasn’t supposed to die across the
sunbeams, flowered night-
gown twisted around crumpled knees, eyes
widely unaware and questioning.

She wasn’t supposed to die while
her coffeepot called, and toast rose
with a gentle click as she
cajoled and roused sleeping children.

She wasn’t supposed to die while
she sang to the terrier licking her ankles,
and her husband ambled to her for their
morning kiss, white coffee mug ready
   
for his brew.

She wasn’t supposed to die like this,
arms around his neck, lips pressed to his ear,
warm breath gearing up for morning talk,
her head tilting back to tell him something
   
monumental.

But she died a lightning death, her
big heart failing, her body falling in an
instant to
the sunlit floor, her mouth circled in pain,
   
her hands
clutching her breast as her children
   walked in.

No guarantees. There are no guarantees in life,
   we’ve
been told and retold. Grab love, fight loss, find
joy, hang on, believe, and tell yourself again
  and again
and again that this day, each day, is irretrievable.

Reiter’s Block Year in Review: 2012


Greetings, loyal readers! It’s time for our annual roundup of the best books, blogs, and other big events of 2012. As usual, the books listed here are ones I read this year, not all published this year.

The Big Event:

Best Parenting Book:

Marc Weissbluth, Healthy Sleep Habits, Happy Child (2005)
Do you know why I have time to write this blog post? Because the Young Master slept 15 hours last night! Dr. ZZZ, as we call him, makes a good case that many behavioral problems seen in infants and young children are really just signs of overtiredness. The doctor tells you how to spot early signs of fatigue in your baby so you can put him down for a nap before he gets too charged up with adrenalin. If the big book is putting you to sleep, Weissbluth’s Your Fussy Baby is a quicker read that covers the same basic principles for infants 0-4 months.

Best Children’s Books:

Stephanie Burks & Kelli Bienvenu, While You Were Sleeping (2004)
This picture book makes me cry every time I read it to Shane. A lesbian couple get the phone call that a birthmother has chosen them to adopt her newborn boy. (I do wish the birthmother appeared as a character, but perhaps that would be too complicated for this age group.)

Anna Pignataro, Mama, Will You Hold My Hand? (2010)
A gentle, poetic picture book. Mother Bear reassures her child Sammy that she’ll be there through all their adventures. Similar to The Runaway Bunny but not so triggering.

Sandra Boynton, Happy Hippo, Angry Duck (2011)
Whimsical board book helps children learn the names for different feelings, and that it’s okay to have them. Bad moods don’t last forever. Good training for little Buddhists.

Best Poetry Book:

Nancy White, Detour (2010)
This poetry collection explores the breaking apart and remaking of a woman’s identity in the middle of her life, through a son’s birth and a painful divorce. Subject matter that in a lesser poet’s hands would be merely confessional here takes on a haiku-like precision and open-endedness, intimate yet unbounded by the confines of one person’s experience. This feat is accomplished through White’s use of the second-person voice and the way she narrates major events obliquely, through peripheral details described with quiet beauty. (Full disclosure: Nancy taught English at my high school, though I wasn’t in her class.)

Best Novel:

Kathie Giorgio, The Home for Wayward Clocks (2011)
An abused boy becomes a recluse who lavishes all his human warmth on the clocks he rescues and repairs for his museum. But a disabling accident, and the arrival of an abused teenage girl who needs his help, compel him to reach out to his neighbors and learn to trust again. His storyline is interspersed with the stories of the clock-owners. Look for the sequel to this beautiful novel, Learning to Tell (A Life)Time, from Main Street Rag Publishing in 2013.

Best General Nonfiction:

Bernadette Barton, Pray the Gay Away: The Extraordinary Lives of Bible Belt Gays (2012)
Sociology professor examines how LGBT people in the American South survive the fundamentalist “panopticon”. Thoroughly researched but never dry, the book strikes a good balance between outrage and hope.

Best Memoir (tie):

Deborah Feldman, Unorthodox: The Scandalous Rejection of My Hasidic Roots (2012)
This gripping memoir recounts a young woman’s escape from her family of Satmar Hasidim, an ultra-Orthodox Jewish sect living in the Brooklyn neighborhod of Williamsburg. Feldman depicts a repressive, patriarchal community where women are deliberately kept uneducated and forced into abusive marriages. One quibble: the final section of the book felt rushed. Follow Deborah on Twitter for a feminist watchdog perspective on Orthodox Judaism.

Martha Beck, Leaving the Saints: How I Left the Mormons and Found My Faith (2005)
Do you see a trend in my reading habits? Part memoir, part religious history, this compelling, controversial book by a Harvard-educated sociologist describes the fallout from her recovered memories of sexual abuse by her father, a leading Mormon scholar. Her anger is leavened by compassion as she delves into the complicity of a secretive church culture in creating and shielding abusers with split personalities. Though the topic is a dark one, readers who accompany Beck on her healing journey will be rewarded with her account of her strengthened connection to God’s love and her own inner truth.

Best New Theoretical Framework for My Life (tie):

Judith Herman, Trauma and Recovery (1992, updated 1997)
This groundbreaking book shows the common patterns underlying private and public trauma, from domestic violence and child abuse to war and genocide, as well as the cultural conditions that determine whether such stories are shared or repressed. The Amazon blurb says it best: “The book puts individual experience in a broader political frame, arguing that psychological trauma can be understood only in a social context.”

Sylvia Brinton Perera, The Scapegoat Complex: Toward a Mythology of Shadow and Guilt (1985)
Jungian analyst interprets scapegoat themes in the family and society. As in Johnny Cash’s song “The Man in Black”, the scapegoat is a priestly yet despised figure who takes on the burden of others’ psychological dark side (or has it thrust upon them) in order to heal the social system. But this role, formerly expressed through public ritual, can be too much for mere individuals to bear. This brief but dense book discusses how to appreciate but also break free from one’s scapegoat characteristics.

Blogs You Should Know About:

Be the Change (Dianna Anderson)
Christian feminist critiques rape-enabling myths and other harmful beliefs about gender and sexuality. She has a good sense of humor.

Sarah Over the Moon
Another Christian feminist and survivor of evangelical purity culture who lived to tell the tale.

Ana Mardoll’s Ramblings
Ana wittily deconstructs pop culture for classism, disability prejudice, fat-shaming, and other forms of oppression. Some idols are toppled (C.S. Lewis) and some unexpected tales are championed (Disney’s “The Little Mermaid”).
 

George Korolog: “Our Adoption”

Winning Writers subscriber George Korolog kindly shares with us a poem from his new collection, Collapsing Outside the Box, which was recently released by Aldrich Press. It was inspired by George’s oldest son, now a college student, who joined their family through open adoption. This poem rings true for me as a depiction of the joy and mystery of meeting your child for the first time, and the complex emotions that arise in a family formed by loss as well as gain.

Our Adoption

It never occurred to me that a strange new
smell would electrify your supple nose hairs,
singe your newborn heart, brand your reptilian
brain with images of smoldering panic that would
mark the watershed of life in your first few seconds.
It never occurred to me that sliding into new being,
slipping from the swathing sac, slapping air in severance
from everything in which your senses had settled were
the questions, Who am I? Why are you here? It never
occurred to me that after nine months of reckoning
her hovering heartbeat to fractions of a second, that
you were already seeding tomorrow with querulous
roots, tendrils that would twist inward upon themselves,
mistakenly embedding the future with layers of suspicion
and doubt even as we yelled, over and over, “I love you.
I love you.” It never occurred to me that you were
beginning to spin the web of one great tear, muddle and
mesh, the blame and longing that awaited us, love dangling,
the snare quivering with the promise of welcoming.

Rachel Power Reflects on Art and/or Motherhood

Bless me, readers, for I have sinned. It has been three weeks since my last blog post. I’ve been busy lying on the floor and squealing and kicking the coffee table. (I like to share Shane’s interests.) This excerpt from Australian writer Rachel Power’s anthology The Divided Heart: Art and Motherhood eloquently expresses the conflict that women seem to feel most acutely: What should I do with my scarce time? How do I balance the interiority of creative work with the outer-directed availability of a mother for her child? In the introduction, Power writes:

…While on the surface motherhood triggered in me a frantic need to grasp onto any minute that could be called mine, I was also opening out into a newfound sense of infinity. It was strangely liberating to have my children’s needs overtake my own. My ego shrank back to its near-invisible place in the cosmos and with that came an unexpected relief, a sense that I could die knowing I had done all I needed to do.

In a matter of months, what had been the centre of my world — namely, my passion for art — became so flimsy and irrelevant it seemed close to total collapse. I didn’t know if I had what it took to demand all that I had to demand of myself, and of everyone around me, in order to write. I had to rail against my own instinct to admit defeat.

Sometimes a thrilling sense of lightness washed through me: finally I was being given permission to retreat into a ‘normal’ life, free from the burden of the artistic imperative, of that constant desire to record everything almost before it’s happened. Together my babies and I floated around the house, equally delighted by their small discoveries, me vicariously reliving my own babyhood and feeling humbled by the insight that someone had cared for me with this same constancy and devotion.

As they got older, I became more and more aware that those days when I sank into my children’s routine without resistance — when I spent hours building sandcastles or reading the same book over and over again; when I let them cook with me no matter the mess, or turned off my ‘adult’ radio station in favour of Raffi and Patsy Biscoe — were our happiest. Not just their happiest, but also mine. But it was a state reliant on the denial of that niggling compulsion to always be turning my experiences into something else, something more.

A year after my first child was born, I wrote in my journal (the same ‘writing’ journal that has as its first line on its first page in red texta: ‘Whole house — clean!!’):

It is what is sustained in our life — through hard work — that creates fulfillment. It’s the stuff we don’t give up easily. The stuff we have to fight for. Day-to-day is easy; I can get caught up in all manner of small tasks. And these could make up a life. So why can’t I be happy with that? What is a life worth living but one lived attentively, with a passion for the small things? Some days those things are good. Baking a cake. Planting a herb garden. Making a picture for my son’s room. But they feel like small asides — distractions from the bigger picture, from the things I really want to achieve.

For the first time in my life, I envied women without strong ambitions outside of the home. Art was like a monkey on my back and I resented its skittish hold on me, the way it caused me to strain away from my babies, to live a split life, be a split self. I was burdened by the knowledge of what it would cost my family (financially, but more so emotionally) for me to keep writing — just as I became aware of how much it would cost me not to.

More than anything, I longed to plunge into the job of mothering in all its fullness, to wake up each morning needing nothing more than this daily existence: a life for life’s sake. It felt greedy, selfish, unworkable, to try maintaining an identity which seemed entirely at odds with the characteristics of a devoted — a ‘good’ — mother.

While motherhood was calling on me to find ever-greater resources of patience, empathy and composure, art felt like an opposing force — an uncompromising, masculine domain. By this logic, to be an artist would mean putting my babies at risk, starving them of their foremost source of attention and stimulus…

…To be an artist means a compulsive process of self-realisation, a struggle toward the ideal that lurks at the edges of our vision. In spite, or perhaps because of, my battle to find time for creative work after having a child, I began to value it like never before. More than that, I began to write like my life depended on it. Art was the only way I knew of coming to terms with the psychic shock of becoming a mother — a role that uncovered the angriest, weakest and most self-seeking, and in turn the most tender, gracious and devoted parts of myself.

I knew that if I buried that creative urge in myself, it would only re-emerge in some ugly and distorted form; that it would not, in fact, make me a better mother but one full of bitterness and frustration — a recipe for martyrdom. Or, perhaps worse, turn me into a monster whose own thwarted ambitions have been transferred on to her children. Sometimes I looked at my baby and experienced his gaze as a challenge, as if he more than anyone would recognise all my terrible failings. I did not want his mother to be a woman who gave up, who didn’t strive to become all she might have been.

Numerous feminist texts have examined the long struggle against educational and institutional barriers that, among other things, considered art an unsuitable occupation for a woman. Many of these books have counted marriage and motherhood among those institutions that serve to limit women’s sphere of influence to the private and domestic. It hardly needs repeating that, by and large, women are still given almost total responsibility for the rearing of children without the cultural recognition of the difficulty and importance of this role.

We seem no closer than 30 years ago to creating a system that genuinely enables women and men to share equally in raising their children. Yet, despite all it demands of women and the inequities that remain, motherhood cannot be reduced to a mere institution of control. Mothers and their children are bound together in ways that defy all simplistic definitions.

In a comment that has stayed with me, writer Helen Garner once talked of ‘the terrific struggle for women’ striving to fulfil destinies beyond being wives and mothers. ‘It’s terribly sad, it’s a very sad thing — a woman trying to be an artist and a mother at the same time. It’s a tremendous clash … ’ She trailed off, perhaps aware of having innocently stumbled into one of those quicksand zones, where the implications of what you are saying are so enormous and unwieldy that you risk being swallowed up. ‘Sad’ was the word she used. It’s a terribly sad thing for women trying to be an artist and mother at the same time.

It is a good word, because sadness is a problem of the heart. And as much as motherhood is a political issue, it can never be only that; the predicament of the artist–mother moves well beyond the boundaries of policy and the expectations of society.

As Susan Rubein Suleiman wrote, perhaps the greatest struggle for a woman artist who has or desires children is the struggle against herself. No amount of money, no amount of structural change, can entirely resolve the fundamental dilemma for the artist–mother: the seeming incompatibility of her two greatest passions. The effect is a divided heart; a split self; the fear that to succeed at one means to fail at the other.

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