Tag Archives: fiction

August 15, 2015 · 5:29 pm

Station Eleven: Why are you having a baby when the world is ending?

I’ve wanted a baby since my lady bits started twitching in my late twenties. I’ve been asked – and had trouble replying – why I want a baby. It’s a good question, and one we (collective humanity we and my partner-and-me-we) should probably be able to answer before we go ahead and have one. Enter me reading Emily St John Mandel’s (excellent) Station Eleven and feeling ever more sure that the world as we know it is ending, and that having a baby is… [enter your adjective]: risky, selfish, hopeful, terrifying, absurd, brave. Sure, when I was born in the 80s my parents must have felt a similar sense of foreboding: the Cold War threat of nuclear annihilation probably made it feel pretty scary to have a kid. And without the same frame of reference, I can’t be sure, except the arrival of disasters brought on by global warming makes the ‘threat’ not a possibility, but a reality.

So what does my baby-end-of-the-world-angst have to do with Station Eleven? The book narrates the post-apocolyptic world of a mix-matched cast of characters for whom the mantra “Survival is Insufficient” prompts them to not just survive, but to make and appreciate art, to maintain friendships and romances, and to form complicated relationships with ideas of past and future. It also gave this reader the scope and space to consider the [enter your adjective] of being a parent in any world, the massive responsibility and the abnegation of self called for by culture and circumstance (am I more or less likely to have a baby now? Time will tell).

With characters scattered in time and geography, the novel moves back and forward as readers are invited to piece together the events surrounding the collapse and the journies and connections of different characters (much, I might add, as one of these characters might be positioned to try to make sense of their world). We witness a magnificiently drawn setting of winter Toronto (really, not since the mostly wretched The Night Circus have I enjoyed a setting quite so much) and scenes along the north-east seaboard of North America (less brilliant than that of Toronto). Our characters are a little uneven in how successfully they’re drawn, but for the most part their motivations are well grounded in past events and rich personalities. (I would add that the narration of the lives of these characters ‘before’ the collapse is excellent – our knowledge of the imminanent end to their existence through the juxtaposition of their present adds urgency and poignancy to already great narration).

The past is captured in the creation and curation of the “Museum of Civilization” – an effort on the part of a few characters to preserve the history of the world that was lost, and to teach future generations about the cultures destroyed through their objects. The Museum is contrasted with characters who have ‘lost’ memories of the first years after the collapse. A sense that while remembering and presevation is a critical part of rebuilding culture, so too, an active forgetting (of the violence and isolation, we presume) is required for the same.

The future gestured to at the end of the novel is one of an expansion of connectivity (the lights go on again), the spread of ideas (the creation of a newspaper) and expanded travel (the networks of roads grow). It is a future, though, predicated on the tenacity and hope of its populace. The willingness of each character individually, and the groups collectively, to learn from one another and to trust one another (as in newspaper interviews and expansions of communities).

More than the (truly excellent) video game The Last of Us, the TV series The Walking Dead and the host of other post-apocolyptic futures we’ve encountered in recent years, Station Eleven calls on us to consider not only the everyday marvels and luxuries that surround our priviledged lives, but the threads of civilization that make a human life worth living: art, community, a connection to the past, a sense of hope for the future.

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July 27, 2015 · 9:47 pm

All My Puny Sorrows: What Do We Mean When We Say “A National Conversation” (About Assisted Suicide and Mental Illness)?

You’ve heard it before. The refrain that “it’s time to have a national conversation about _______.” The call from pundits, activists and politicians to engage the nation in a discussion about race, or poverty, or legalizing marijuana, or smoking, or texting-while-driving. Or assisted suicide. What is less often said is what we mean when we say “a national conversation.”

Imagine it. Imagine the nation (once you’ve sorted out what you mean by that) engaged in a conversation. How would it happen? Where would it happen? Who would be invited to bring their voice and their perspective? How would it shift beyond you presenting your point of view, me presenting mine a little bit louder, you returning with yours, louder still? How, in an era of social media feeds filled with identical opinions to our own, would we ever escape our own existing political and social persuasions? With the decline (disappearance?) of shared, public social spaces that invite the free interaction of people of different social, political and economic backgrounds, how do we have a national conversation beyond the echo chamber of ourselves?

Oh I know you’ve already sorted it out. You’ve realized this is a book blog and I’m an earnest (if irritatingly one-tuned) champion for the power of novels to make our individual and collective lives better. Yep. I think one of the few ways we have a national conversation about a particular subject is to read about it in a shared literature. And then talk about it with friends, at book clubs, in libraries and with strangers.

Picture me: I’ve just finished Miriam Toews’s All My Puny Sorrows. It’s a book about sisters, art, love, mental illness and assisted suicide. Our protagonist, Yolandi, summarizes the central problem of the novel:”She wanted to die and I wanted her to live and we were enemies who loved each other.” In effect her sister, Elf, wants to die, and Yolandi wants to stop her from dying (or to make her want to live) (and these two things are different). Until Yolandi isn’t sure if she wants to stop her, or to make her. Maybe she wants to honour Elf’s deep, desperate, sincere and considered desire to end her life.

So I’ve just finished the book and I’m feeling very much like this is a book I need to talk about. And I’m in a bakery in little town and the woman behind the counter notices I’m carrying a book. She asks me about it, and I tell her “meh, it’s just okay, but I just finished an incredible book, All My Puny Sorrows, about [see the summary above]”. And we spend ten minutes (not that long really, but long enough – try it) talking about the central problem of the novel. She presents her view – one shaped by a Christian faith, her own experience with anxiety and a concern about abuse. I present mine – deep confusion, worry that ‘allowing’ assisted suicide for mental illness entrenches ideas of mental illness as an irrecoverable state, a committed belief in the importance of respecting individual’s choices (and, indeed, contributing to contexts where individuals might make their own choices). We talk and we listen and neither of us leave the conversation any more sure about anything.

I admit this experience is rare. Short of teaching novels (ah! another way we have a national conversation: the classroom!), I don’t often go around talking to other people about the books I’m reading (okay, you’re right, this blog definitely counts as me talking to other people about the books I’m reading). But I can’t put it any other way: All My Puny Sorrows demands discussion.

It is not an easy book. Other reviews have pointed out moments of humour, but I admit I missed these – or perhaps I just didn’t recognize them as moments of levity – caught up as I was in the… impossible (perplexing seems too small a word) experience of Elf, Yolandi and their family. I suppose the closest approximate to its humour would be the viral comedy set by Tig Notaro that layers tragedy upon tragedy until the sheer weight of the suffering can only be hilarious because otherwise would be to succumb.

Of course I’m reducing the book by saying it’s about assisted suicide and mental illness. It’s about a whole lot more. Questions of familial loyalty (what would you be willing to give for your family member?), the relationship between art/genius and suffering (that old trope), the ‘treatment’ (both in the clinical sense and the representational) of mental illness. The affiliative (friends, brothers-in-law and lovers) and filiative (sisters, mothers, father) relationships that not only shape our identity, but gather up the pieces of it in both hands and sort of cluster-squeeze us back together when we crumble apart.

One of the other questions that threads the novel is to what extent we inherit our suffering. The novel does not dispute the inheritance of mental illness, but it asks a different kind of question about inheritance of suffering. Instead of associating suffering in a one-to-one relationship with mental illness, the novel asks whether the psychological and physical pain of mental illness might be one kind of suffering that is passed on through genes, while another sort of suffering – that of loneliness, or alienation, or loss – might be another kind of suffering we – inadvertently – give to our children. The suffering in this novel is, then, both related to mental illness and much larger than mental illness. It is much larger than Elf, and lived by the other characters. It acknowledges and creates space for Yolandi’s suffering, her mother’s, Elf’s husband, and ours as readers.

It becomes a question then of when we – you and me as individuals – find our suffering (whatever its cause) to be so great that we do not want to live with it any longer. The novel asks us to stop and fully consider: What do we owe one another in these moments – these enduring moments that become a lifetime?

Miriam Toews has brought a compelling voice to the national conversation about assisted suicide. As we head into a federal election, we’re presented with another occasion to engage in national conversations. We can use elections as an opportunity to ask ourselves and our neighbours about what we want for and from our national government, and what we are willing to do and give to make this happen. You could do worse than to read All My Puny Sorrows and then talk to someone else about it. We might just end up having a national conversation.

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January 29, 2015 · 12:52 am

A Man Called Ove: How to tell if the book you’re reading is sentimental crap. Or if you are cruel and unfeeling.

I’m a graduate of a PhD program in English and Cultural Studies. My training was all about – well, most of the time – explaining why something was bad. Oversimplified! (see? I’m good at explaining why I’m bad, too). What it was about was cultivating my critical faculties. My ability to take something apart and show all the ways it was ‘problematic’. There’s a whole set of verbs you can use: problematize, trouble, unpack… all in an effort to have us reconsider the taken-for-granted and the assumed. Sometimes I worried – like L. – that I was being trapped in a culture of criticism that not only meant I had a harder time building or believing in something (that is, being earnest or sincere), but that I was only ever to think about the books I was reading in terms of ‘good’ books (those that were self-aware enough to know they were problematic) and those ‘bad’ books.

So I’m tempted to say that Fredrick Backman’s A Man Called Ove is problematic, but I’m not going to (even though I just did, see?). Instead I’ll say that it’s at once wonderfully enjoyable and a lesson in the conventions of best-selling novels: a story of a man who tries to kill himself because he’s grieving the death of his wife, but can’t kill himself because he finds purpose in building community (how’s that for the elevator pitch?).

The chapters read as headlines (“A Man Called Ove Finds a Screwdriver” “A Man Called Ove Buys Bread”) (which I recently learned is a pretty common strategy in writing a novel, to sketch out your chapters as newspaper headlines) and the narrative – in translation, no less – is funny, warm, cozy and safe. You’re meant to see Ove as his neighbours do, a crotchety old man who is actually the funny, warm, cozy and safe man that parallels his narrative.

It’s a book I’d suggest if you were worried that living in your townhouse in the suburbs was making you less community-focused. Or if you thought that maybe you couldn’t have intergenerational friendships. Or if you were concerned that you were xenophobic or homophobic (or that maybe your granddad was). It’s a book that takes any worry you might have about your existence – or modern life – and banishes it away with the calmest, safest, warmest, funniest, hug-of-sentimentality.

It’s a book you’ll read and you’ll cry in your oatmeal. You’ll be glad you read it for the warmth it gave you all day. You’ll read it knowing there are problems with the narrative construction, with the character, with the politics of the text, but you won’t mind because it makes you feel so good. And whether that makes the book itself good or bad, I’m not one to say. I think there are some occasions (certainly not all, let’s not get carried away), when it’s okay to enjoy a book because it’s enjoyable. And this one really is.

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January 9, 2015 · 7:41 pm

Mr Mac and Me: In Praise of the Small

Esther Freud’s Mr Mac and Me sets out to tell the story of the impact of the beginning of the First World War on a British coastal village and the people who live there. Ranging from the introduction of blackout and rationing to the surveillance of ‘enemy aliens’ to grief in response to devastating casualties to the introduction of local building code restrictions the novel charts the pervasiveness of the changes. It does so beautifully, fully and quietly.

By focusing on the narrative of one – foot twisted – teenage boy, Thomas, the reader is offered a particular, if expansive, lens through which to view the depth and extent of the impact of the war. In the opening moments of the story Thomas befriends a tourist couple, Charles Rennie Mackintosh and Margaret MacDonald, who speak German and use binoculars to look at flowers (dangerous, indeed). [Not being much of an art follower I didn’t realize Mackintosh (the titular “Mac”) was a “real life” artist until doing a bit of reading beyond the text. Turns out he’s a big enough deal to have his own “society” and a number of proper biographies]. The collected experiences of Thomas and Mac are not grand or typically heroic, they are, instead, small and sincere (for instance Thomas borrows Mac’s binoculars in an attempt to save him from prison). Yet in the smallness of their story are woven the titanic changes of the time and the contours of total war: shifting gender roles, cataclysmic technological changes, xenophobia, state control of movement/habit and economy and the uncertainty of what is to come (I found this most impressive, that as we readers know how and when the war will end, Freud achieves the opacity of the future for her characters in a subtle, yet masterful, way).

The uncertainty of what is to come concludes the novel. I am, myself, uncertain about how I feel about the conclusion. Rather than spoil anything, I’d encourage you to read Mr Mac and Me and to let me know how you reacted to its ending and what you think it means for the power – and limits – of self-actualization and imagination.

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