Mothering – Page 4 – Writing. Life.

April 13, 2011May 2, 2011

On Fragmentation, Springtime Energy, and Future Plans

I disappeared for a while. Sorry about that.

I got stuck in that place that we all know well: the fragmented, too-many-things-on-my-plate place.

First of all, it’s tax season here in Canada, which for a numerically challenged humanist like me, means it’s the season of hell. So far, it’s robbed me of almost three full days of writing. Second, I’m halfway through editing an issue of an academic journal, and though it’s good, honest work that I do every three months or so, it’s hard to write in a sustained fashion on editing days. Finally, there are the tasks of everyday life that keep us busy and make us tired.

But the garden is coming back to life after a winter that, for me, seemed tougher than most. The last of the snow melted only yesterday, yet brave tendrils have been fighting their way up through the soil. My son and I have been cheering on the tulips and daffodils as they get bigger by the day. He calls them “baby flowers,” exclaiming “I LOVE IT!” each time I point out a new one. “This is our garden, right, Mummy? We take care it.” Few things make me happier than witnessing my son’s love and respect for living things.

Texts are growing too: I finally got an essay off my desk and to the collection’s editor who likes it. Hurray! I’m now moving onto dreaming up a new one. And as soon as my taxes are off my desk, I’ll get back to the Siberia book properly.

I’ve been hearing from readers and colleagues who would like to take part in my new Creative Nonfiction Conversations. I’m working on some plans for chats about essays, books, and maybe even about a documentary film. Keep an eye out for upcoming interviews, and send ideas my way if you want to have a chat too. As soon as I dig myself out and return to the my usual rhythms, the conversations will begin.

I wish you strength if you, like me, are doing taxes. May spring replenish your energies, and may you return to writing, if (like me) your life has pulled you to pieces.

[Photo: Kuzeytac]

December 7, 2010January 4, 2020

Life-blood: Desirae Matherly

Desirae Matherly, “The Denser of the Two.” Southern Humanities Review 43:2 (Spring 2009), 129-39.

It could be that this sickness of mine is a type of shout from my body. My body groans with the stretching ligaments, the pressure of building gas against my abdomen, the swelling of my uterus. My vessel creaks. We swell together and I am unsure which is the denser of the two — the container or its contents. (136)

An essayist friend sent me “The Denser of the Two,” because he thought I’d like it, and because he found echoes of my work in it. After reading it, I can see why.

The piece examines all my recent obsessions: morning sickness, the process of growing a body inside you, the strange sensation in pregnancy of being both one and two simultaneously, the weirdly solitary and communal experience of labour, and the ways in which birth and death are separated only by a shadow.

Desirae Matherly’s essay is brave and sophisticated. Impressionistic, poetic and enigmatic, the text resists the temptation to spell out its connections between ships and bodies, morning sickness and the totality of human suffering, and survivors of an Antarctic expedition and a growing fetus. Instead, it raises questions quietly and almost slyly by juxtaposing images and fragments of Thomas Aquinas, Jean-Paul Sartre and classic Buddhist texts.

The author asks: Where does one soul end, and another begin? At what point does a baby stop being part of its mother? What should we make of human suffering? What is a body’s worth?

There’s nothing like morning sickness to make you appreciate how fantastic simply feeling normal feels. And there’s nothing like pregnancy to remind you that, like it or not, you are a physical being. And this, at least in part, is what Matherly’s essay is about: coming to terms with an ever-changing, destined-to-die body that nevertheless wants to go on and on and on. “If discussion of death alarms those who enjoy their lives,” she writes, “then we have become too convinced of our temporary vitality” (138).

The most poignant moment of the essay, for me, is when Matherly admits: “When I studied philosophy long ago, my body began to repulse me. Before that time, in high school, my body felt like an enemy. I always resented being born female, even back into my early childhood” (134).

Matherly, it seems, learns to accept the body that is hers, in its change and instability and even decline. She learns to want to live, despite everything, including incomprehensible suffering, for as long as possible: “[My son’s] unfolding and unmapped future signals to me that my own journey is not over, but that I have only now become accustomed to the motion of life, its series which surrounds me, as vast and changeable as the sea.”

“The Denser of the Two” is not for the lazy student. It requires its readers to work, but it’s a rare pleasure to read something so daring and original on a theme too often diminished by cliché.

You can find this essay in any good academic library, or follow the link below to get to the homepage of the the Southern Humanities Review.

[Photo: Bonbon]

November 22, 2010November 22, 2010

Writing in a Time of Pestilence and Pain: A Few Thoughts in Anticipation of American Thanksgiving

La varicelle, as it’s called around these parts, or chicken pox to us English speakers. Our doctor confirmed it this morning. Despite my son’s vaccine against it, the virus has taken hold, though perhaps not as firmly as it might have otherwise.

As I write, my red-spotted boy colours beside me with his new markers, picked up at the pharmacy with his prescription. There’s nothing like sickness to make you appreciate your good health and the time you have to work under more normal circumstances. The coughing and sneezing of the past few weeks have been a good reminder to me that, when the body fails, a life of the mind is hard to sustain.

If I want my mind to function, I have to honour my body.

I’ve always had a bad back, and if I write for too long without taking the time to go to my yoga classes, it isn’t long before the pain takes over and saps all my attention. I learned this the hard way some ten years ago, when I sat at my desk from dawn till dusk, seven days a week, five weeks in a row, to finish my dissertation. By the end of it, I could barely walk. Poor me.

But recently, I’ve been trying to think about my back pain differently. I’ve started thinking of it as a gift.

I inherited my bad back from my father, who in turn got it from his mother. And when I speak to my cousins and aunts, we are all surprised hear that we have the same issue. Back pain binds us together in the present, but it also gives us a link to the past – to the grandmother who connects us all, and who inevitably had a whole different relationship to pain.

The fact is that my back pain is but a shadow of what my grandmother went through. Whereas I have the luxury of taking a break and heading to yoga class when I feel my muscles acting up, my grandmother had no such choice. Whereas I have the time to think about this pain, to manage it, and to turn it into a text if I can find the right words, my grandmother had to grit her teeth and keep going.

There were calves to feed, cows to milk, logs to chop, and there was no rest for her aching back. On the farm where she worked (for nothing), in a place she had been exiled to against her will, back pain would have meant something very different to her: pure suffering and an external manifestation of what must have been happening inside her.

This coming weekend (as long as the pox allow – our doctor is hopeful), my son and I will travel to meet with my cousins, their children, and my aunt. Darius, who travelled with me to Siberia to find my grandmother’s village, will come up from San Francisco to meet us on his holiday weekend, and has planned a traditional American Thanksgiving dinner for the occasion.

As I raise my glass to toast the harvest and the gathering of my grandmother’s children, grandchildren and great-grandchildren for the purpose of hearing stories about and looking at pictures of the place she was exiled, I will remember my minor annoyances. And I will be thankful for the pox and the pain.

Because my trials are so small, I know I am blessed. In this troublesome back of mine, I will always carry of piece of my grandmother.

[Photo: Sara Björk]

November 12, 2010July 11, 2011

Postcard from Siberia

Pictured above is one of my most cherished possessions. It’s a 1947 postcard sent from my grandmother in Siberia, addressed to her husband and children. It was sent to a town in Massachusetts where we had relatives, though at the time my grandfather and his kids (my father among them) were living in the UK. My grandmother wrote their church’s address from memory, I think, and sent it off as a kind of Hail Mary attempt to reach her loved ones.

Amazingly, it made its way out of Stalinist Russia and into the hands of distant cousins in the US. From there, the card found its addressees: my father, my two aunts and grandfather. It was the only moment of communication my grandmother had with her children between 1941 and 1955, when regular correspondence between Siberia and the West became possible.

The back of the postcard reads:

1947.II.16

My Dear Children Birutėlė, Janutė, Algutis and Antanukas [the latter, her husband, is addressed as one of her children, because she had told Soviet authorities her husband was dead],

It made me indescribably happy to learn that you were alive and well. I’m healthy, I work on a farm. In my thoughts and in my heart I am always with you.

The priest, my uncle, is still alive and lives in Liepalingis [Lithuania], as before.

Write to me, all. I await your letters.

Your mother,
Ona Šukienė.

After weeks of working my way through my travel notes from Siberia, I’m now back to my archives: reading my grandmother’s letters, and travelling in my mind across languages, time, space.

My grandmother wrote letters to her children from Siberia from 1955 to 1958, then from Soviet Lithuania from 1958 to 1965, when she joined her family in Canada. The above card marks the first step in their long process of return to one another. For me, now, it marks the beginning of my next stage of writing.

While working through my Siberian travel notebook over the past few weeks, I wrote a great deal in a very short span of time. It was going so well that I didn’t dare stop, question, or even re-read too much. In fact, I was working so fast that I became uneasy, and started bracing myself for the other shoe to drop.

Well, crisis averted. With the complex tasks of weaving past with present and of melding my life with that of another back in my sights again, the familiar feeling of wading through mud has returned. Writing hurts again and the book resists.

All is well with the world in this regard.

Onward. (Squish.)

[Photo: J. Šukys, Ona Šukienė’s Siberian postcard from 1947, private collection]

October 25, 2010October 25, 2010

Technological breakthrough! Pregnant Pause essay now up

A few weeks ago, my new essay on mothering, writing, research and on “my” librarian (the subject of my forthcoming book) appeared in Feminist Formations. I’ve finally figured out how to upload PDF files onto the site. So, here’s the essay for anyone who wants to read it. You can also find it under Publications on the right margin.

The essay is called “Pregnant Pause: On Ona Šimaitė, Research, Writing, and Motherhood.” I share it with the journal’s permission.

As the day goes on, I’ll use my new-found skills to link to more publications.

[Photo: loungerie]

October 13, 2010

Life-blood: Mary Gordon

Mary Gordon, The Shadow Man: A Daughter’s Search for her Father (Bloomsbury, 1997 [1996]).

I read this book on the recommendation of a colleague who thought it could be useful to my work. She was right: I found that it spoke to me on many levels.

I hadn’t expected to have so much in common with Mary Gordon.

Gordon’s book tells the story of her attempt to reconstruct her father’s life and identity through visits to archives and libraries, by wading through murky memories, and taking by both real and imaginary voyages.

She tells us that she connected to her father first and foremost through writing, and that she had become a writer because of him. But her daughterly love and pride get disturbed when she begins to learn unanticipated truths: that her father was both a Lithuanian Jew (who converted to Catholicism) and an anti-Semite, not an American-born, Harvard-educated once-married Catholic, as she had been told. Though he had indeed been a writer, his texts reveal he was not a very good one. His life revealed that he was not a very good husband. Certainly not a very good Jew.

This is a very honest book, so much so that at times it made me uncomfortable. As I read one bald truth after another, I wondered where Gordon got the courage to reveal so much about the things her father believed, about the lies he told, about family secrets. I wondered whom this book was for and who would care.

But just as I asked the question, I began to care about this family. This moment coincided with the author’s offering up of a portrait of her mother: a woman crippled by polio in childhood and struck by senility late in life Gordon’s discussions of her mother’s body struck me as particularly poignant:

For many years, the only adult female body I saw unclothed was, it must be said, grotesque, lopsided, with one dwarf leg and foot and a belly with a huge scar, biting into and discoloring unfirm flesh. She’d point to it and say, “This is what happened when I had you.” (221)

This mother is a phantom presence throughout the book (a shadow woman of sorts), the third member of the family, overlooked and largely unloved. But with her introduction, the narrative somehow fell into place for me, and the book began to sing, if sadly.

It was then that I started to find all sorts of common threads between my own life and work and Mary Gordon’s. I began thinking about my own Lithuanian father who died too young, about my posthumous discoveries about his life, about my own processes of reconciliation with the dead, my relationship to Catholicism, to the country my parents left behind as children, and — most unexpectedly — about my relationship to my own mother and her poor body, battered by multiple sclerosis.

I read this book as I was starting to map out the first chapters of my current project, a family history of sorts. Gordon’s baldness forced me to ask: How much do I dare to tell? How much do I have the right to reveal? What do my parents’ stories have to do with the story of my grandmother that I’m writing?

Mary Gordon’s book is, at least in part, about learning to love someone with all their faults. It’s about forgiveness and acceptance, but without being too pretty or tidy. And (something that surprised me), it managed to speak to me on a most fundamental level by reflecting back my own story of intimacy, familiarity, and discomfort.

[Photo: Thomas Hawk]

September 10, 2010January 4, 2020

New essay on writing and mothering: Pregnant Pause

A while ago I wrote a post on failure and returning to the first-person voice. I told how I’d worked on an essay that got rejected countless times before it found its form and its home.

That essay has now appeared in the journal Feminist Formations, in an issue about the body.

Called “Pregnant Pause: On Ona Šimaitė, Research, Writing, and Motherhood,” my essay explores the riddle of being a writer and a mother. It’s a love story between a writer, her new baby and her biographical subject (a Holocaust rescuer and librarian).

You can read the essay here.

If you don’t have access to Project Muse and would like a copy of the essay, feel free to send me a note via my Contact page, and I’ll get a PDF version off to you.

[Photo: Shutter Daddy]

May 19, 2010July 11, 2011

Siberian photographs: on home and exile

A couple months ago I took my son to visit my Aunt Birutė to talk about family history and my grandmother’s exile. She gave me some extraordinary photographs during that visit, including several from Siberia. More than I expected.

One small photograph, dated 1957, shows my grandmother’s house. Made of logs and with a straw roof, it stands on fenced property. Both look bigger than I would have expected. I’d always imagined the house surrounded by forest, but the land all around her house is flat.

Another shows my grandmother and her sister Magrieta standing in the garden, up to their knees in lush leaves. They wear matching shirts and skirts made from fabric sent in care-packages by faraway daughters. On the back, in Magrieta’s handwriting: “The cabbage garden, beyond it that you can see the potatoes and fence.” I’m struck by how happy my grandmother looks in these photographs: strong and ruddy, she could be an early American pioneer. (In the above photograph my grandmother sits on the left. She has several teeth missing, knocked out in an accident with a combine harvester.)

For the last few weeks, I’ve been singing a new song to my son Sebastian at bedtime. We call it “The Bird Song.” I learned it at summer camp as a child.

Like birds returning home
Lead us too, oh Lord.
From the sad road of exile,
Gather us up.

The song was written by my grandmother’s generation about returning to the place they fled or were forced to leave. Now, as I sing my son to sleep, it is these photographs of my grandmother in her cabbage garden that appear in my mind’s eye.

Home: I wonder if it felt like a homecoming when my grandmother returned to Lithuania after seventeen years. Can there be home without family? Her children were grown and far away; it would be another seven years before she saw her family again, when she emigrated Canada. But is family enough to restore home? Surely this country wasn’t home either: the language and customs remained strange to her until her death.

Did exile rob my grandmother of her home in more fundamental way than mere displacement? By taking her away by force, did her captors kill the very possibility of home?

Most people still die within a few kilometres of where they were born. Not so for my grandmother. Not so for many of us who move often and far either by choice or necessity. So what are the ties that bind the landless far from loved ones?

What is home to the exiled?

[Photo: Ona and Magrieta in Brovka, Siberia, 1957. Photographer unknown]

May 7, 2010May 7, 2010

Life-blood: Louise DeSalvo

Louise DeSalvo, “A Portrait of the Puttana as a Middle-Aged Woolf Scholar.” Between Women: Biographers, Novelists, Critics, Teachers and Artists Write About Their Work on Women (Routledge, 1993), 35-53.

I love this essay for many reasons.

1) It’s a seriously learned text written in a light and readable first-person voice.

2) It tells a story about being a woman that doesn’t reduce our existence to beauty (or lack thereof), procreation (or lack thereof), or our relationships (or lack thereof) to men.

3) It’s about the pleasure of archival work and falling in love with a woman writer who lived long ago.

4) It’s about growing up in an immigrant family and making your way intellectually in the language (and culture) of the new land in a new way.

5) It’s about how Virginia Woolf can save your life. Still now, in 2010.

I came to Virginia Woolf embarrassingly late in my life. By the time I discovered her, or rather by the time I re-read her in a frame of mind that allowed me to be deeply moved, I was in my thirties and had a small child.

Louise DeSalvo describes a similar experience. Her essay starts: “I am thirty-two years old, married, the mother of two small children [. . .].” Travelling to England on research with a friend, and without her family, she and her companion represent “[t]he next generation of Woolf scholars, in incubation. We are formidable” (35).

The essay explores the role of women among DeSalvo’s Italian parents and their peers, and their relationship to food and men. Both, she warns, tell you a lot about what was expected of her and the many ways in which she was a disappointment.

First: women who care about their families, she says, make fresh pasta every day — a process that takes hours, and ends up enslaving the person saddled with the task.

Second: women who do anything without their husbands are puttana — hence the essay’s title, and the opening scene on the plane.

Instead of a dutiful, stable, ever-cooking mother, DeSalsvo becomes a “whore,” a woman who lives her own life alongside her husband and children. A woman who does things without her man.

She narrates her own experience of the dichotomy of woman-writer (or woman-creator) that Woolf wrote about in her essay A Room of One’s Own, and the hope this text continues to offer to the despairing and frustrated among us.

She tells about loving a child and a husband, and at the same, loving reading, writing and writers.

Ultimately, this is an essay about how literature can change us in fundamental ways. For many of us, writing is no hobby or even profession. It is our vocation, our life-blood, the very thing that keeps us alive.

“Woolf taught us that writers are human beings, that writing is a human act, that the act of writing is filled with human consequences for a society and for its readers. No ‘art for art’s sake.’ Instead, ‘art for the sake of life'” (52).

[Photo: jspad]

May 4, 2010May 4, 2010

Familiar yet strange: “Alphabet fusion” in Lithuanian translation

This morning my Globe and Mail piece “Alphabet fusion” appeared in Lithuanian translation in the national daily Lietuvos rytas (Lithuanian morning). It was a very surreal (not to say postmodern) experience to read it.

The article talks about how our family lives in three languages (Lithuanian, English and French), about what Lithuanian can do that English and French can’t, and about the linguistic choices that our son Sebastian makes himself.

So, to read about all this in Lithuanian, a language I live in but don’t write in, and the central language the piece was about, was, to say the least, odd and interesting.

Familiar yet strange, mine yet not.

Perhaps there’s another essay in that.

You can access the article through this link.

[Photo: Leo Reynolds]