memory

The Old Capital, by Yasunari Kawabata

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Chieko lives with her parents in the same building that houses their shop in Kyoto. This gentle story of a few months in her life begins with three images and a visit to a shrine. First she notices the violets blooming separately in two hollows of the ancient maple tree in their courtyard, a sign for her each year that spring has arrived.

At the foot of the maple tree is an antique stone lantern. The carving, weathered by hundreds of years of storms, can no longer be distinguished beyond being a human figure. Her father thinks it might represent Jesus. They are not Christians but like the lantern as an ornament.

Then she considers the bell crickets she raises: “they were born, chirped, laid eggs, and died all inside of a dark, cramped jar. Still . . . it preserved the species.”

She leaves the shop to view the cherry blossoms at Heian Shrine with her school friend Shin’ichi. When he remarks three times on what a happy girl she is, Chieko questions him, and then reveals that she was abandoned as a small child outside the red lattice door of the shop where she lives now with her adoptive parents.

By now several themes have emerged that are central to Japanese literary tradition: the ephemerality of existence, connection to the natural world, and the traditional festivals that mark the year. In addition, we have more modern themes: the sense of isolation, loss of faith, and questions about identity.

Much more will happen, of course. This may seem a simple story on the surface, but much is going on underneath. There are small things on every page that reflect or enhance these themes: an old shop sign that has become a mere decoration, the Botanical Garden that now includes beds of garish Western tulips, or the particular attention to camphor and cedar trees, both of which are used to preserve garments.

Speaking of the closing of the last streetcar, the proprietress of a teashop says, “It’s essential that people should cling to the past.” So much here is about negotiating the loss of the past. The old festivals are celebrated, though in abbreviated form; young men and women still go courting, but expect to be able to choose their own spouses; the capital was moved to Tokyo in 1868, yet people still refer to Kyoto as the old capital.  

The Botanical Garden has only recently reopened; the occupying American military used it for their housing and closed it to Japanese citizens. To me, this detail signals the loss that haunts this book. It was first published in Japan in 1962, only 17 years since the Japanese surrender ending WWII and 10 years after the end of the Allied occupation.

More than just being defeated, losing the war was a blow to the identity of a proud people. There were the catastrophic attacks on Hiroshima and Nagasaki; then they were ordered to revise their constitution, give up their empire status, and see their formerly divine Emperor reduced to symbolic status. Plus the country was opened to Western influences in a way ithadn’t been before.

Such a huge cultural upheaval must have created conflicts between tradition and innovation, excitement and nostalgia. On a large scale, of course, but also within families and even within individuals. We see this most clearly in Chieko’s father.

As writers we’re advised to remember the larger context of our stories (political, social, legal, etc.) and how that might influence our characters’ situations and choices. We are also advised to make every detail count and align it with our theme. This seeming simple story does both to a remarkable extent.

The microcosm of Chieko and her family holds a much larger story about how we handle the past—what we keep and what we discard—not only traditions but also our memories and our own identities.  This beautifully written story is one that will haunt me.

Have you read anything by Nobel laureate Yasunari Kawabata? What book would you recommend?

Old God’s Time, by Sebastian Barry

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Tom Kettle is a retired Irish detective, living out by the coast, in a lean-to attached to an old castle. In retirement, he does nothing or, as he says, stays “stationary, happy and useless.” For nine months he has treasured his empty days, when they are interrupted by two junior detectives appearing at his door.

They’ve come to ask for his help with an old case, one Tom worked on: the murder of a priest who had been accused of abusing children. But this is no police procedural, with a brilliant sleuth and a puzzle for the reader to figure out.

There is a puzzle for sure, but much of it has to do with how much Tom can rely on his own thoughts. His mind moves plausibly between day and dream, present and past, until the reader is left wondering whether a visitor is real or a ghost, if things happened the way Tom described them yesterday to the way he describes them today.

He’s buried under the weight of the past. The abuse he endured in the orphanage, witnessing the sexual assault of boys “with the light in their eyes put out” by the priests was still not as awful as his wife’s suffering in the convent. Later, he thought they’d outrun the priests and the horrors, him doing well in the Garda, June raising their two smart and wonderful children. But those cautiously happy years have been erased by the repeated traumas of his police work and by his unbearable losses.

His memory slips around like a Rubik’s cube, realigning sometimes in a new pattern or falling into chaos. He cannot trust his own mind, his own senses. He becomes friends with another tenant of the castle, a cellist—or was that a dream? Tom often hears the cellist practicing Bruch’s Opus 47, an adagio based on the Kol Nidre, a Hebrew and Aramaic declaration that is associated with the “day of atonement” in the Jewish calendar.

Just as Tom navigates his slippery sense of reality, the reader is carried from a scene of pure realism into stream of consciousness into dreams and memories. It’s a brilliantly written book. I had to pay attention, and sometimes be patient, but I never lost the thread of the story. I wondered at some of the detours, but in the end could see they were all necessary.

This is a story about trauma, how it is carried in the body and the mind, how it endures into the next generation. Tom Kettle has his code. He struggles to hold onto his integrity even as he tries to sort out in his own mind what is true and what is not.

In my book club we often talk about how some novels require an extra effort from the reader, a bit more thought, a little more patience. I won’t deny that Barry’s novel is difficult to read, both because of its slippery narrative and the terrible descriptions of abuse, but it is well worth the effort. It’s unforgettable.

Have you read a novel by Sebastian Barry? What did you think about it?

“To Die One’s Own Death,” by Jacqueline Rose

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London Review of Books Vol. 42 No. 22 · 19 November 2020

Written during the first wave of the pandemic with its soaring death rates made worse by the fumbling response of corrupt governments, and amid accelerating climate catastrophes, Rose’s essay, subtitled “Jacqueline Rose on Freud and his daughter”, looks at how we cope with these repeated blows. If we shut down emotionally and intellectually, “does that leave room to grieve, not just for those who have been lost, but for the broken pieces and muddled fragments that make us who we are?”

Rose takes us back to a similar moment in time: 25 January 1920 when Freud’s favourite daughter, Sophie Halberstadt-Freud, died in the last wave of the Spanish flu. A devastated Austria had lost the war; Freud himself had lost his earlier enthusiasm for his homeland’s role in the war and now supported the breakup of the Austrian Empire. With his family starving, and himself unable even to get to his dying daughter because there were no trains, Freud’s situation was eerily similar to what many experienced during our own pandemic: “the lack of state provision, the missing medical supplies, the dearth of equipment and isolation from human touch have made it feel to many for the first time that death is something of which a person – the one dying, and those closest to her or him – can be robbed.”

He turned to writing, adding the lengthy Chapter Six to Beyond the Pleasure Principle which was published later in 1920. In this chapter, he first presents the idea of a death drive in conflict with our drive for self-preservation, the life drive, deriving it from what “he had first identified in soldiers returning from battle who found themselves reliving their worst experiences in night-time and waking dreams.” He compares this repetition compulsion to his other patients and their resistance to therapy, concluding that “The urge of all organic life is to restore an earlier state of things.”

He carries this idea further to postulate an internal human need to craft our own track to the end of life, regardless of any limit for self-preservation, saying “The organism wishes to die only in its own fashion.” Thus, for victims of wars and pandemics and natural catastrophes, the randomness of their deaths robs them “of the essence of life.”

Rose’s essay continues, supplementing Freud’s ideas from another paper written during WWI, “The Phylogenetic Fantasy,” with current research on inherited trauma to look at how anxiety travels through generations, an anxiety that is a “response to an imperilled world, but also . . . a reaction to the tyranny of the powers that come to meet it.”

There is much more to this essay, and I recommend it to anyone who is looking for new insight into our current state of being. However, I was struck by the idea of an urge to restore an earlier state of things and its relevance to the stories we tell.

Books such as Robert McKee’s Story, Christopher Vogler’s The Writer’s Journey, Lisa Cron’s Wired for Story, and Larry Brooks’s Story Engineering describe a basic structure dating back to the Western world’s earliest stories. This ur-story begins with a normal world—troubled but getting by—that is disrupted in some way. Hence novelist John Gardner’s famous saying about all stories being either about going on a journey or a stranger coming to town: the two ways a world is disrupted.

The story then is about the attempts, usually by the main character, to restore their original normal world. But there is no going back, any more than there is for the soldiers reliving their nightmares. Instead, the main character must address not only the events around them but also their internal troubles, now no longer balanced but demanding change. By the end of the story, they are indeed changed, as Gawain returns to Arthur’s Court humbled and contrite after his encounter with the Green Knight, as Elizabeth Bennet enters her marriage realising that she must look beyond her first hasty judgments in order to discover real goodness.

The urge to restore an earlier state of things also makes me think of the nostalgia for a previous age that so many today have succumbed to. Not only do our stories tell us that such a return is impossible, but the image of that previous age is false, usually edited to be more attractive than it actually was. While often that false image has been deliberately created for political purposes, it is also true that our own minds chip away at our memories, according to recent research, subtly changing them each time we recall an incident.

We cannot go back to the time before the pandemic, and how we remember it may not even be reliable. We have been changed by this experience, in ways we may not yet recognise, and we are not yet at the end of it. Eventually, I believe, we will turn to stories to understand, help us grieve, and put the broken pieces back together.

What are you reading or listening to that is helping you better understand this extraordinary time?

The Last Days of Ptolemy Grey, by Walter Mosley

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With this novel, Mosley takes us on a different sort of journey. It’s a standalone novel, not part of one of Mosley’s mystery series. Here we are lured into the mind of ninety-one-year-old Ptolemy Grey, a mind that is fraying at the edges.

Ptolemy lives by himself, surrounded by piles of newspapers and boxes, listening simultaneously to classical radio and television news. He relies on his grandnephew Reggie to take him to the bank and grocery, afraid to go out by himself or answer the door to anyone but Reggie ever since a large drug addict named Melinda began terrorising him and stealing his money. Physically frail, he also forgets things that have just happened or been said, finding his mind wandering back to people and incidents from his childhood.

When Reggie is killed (not a spoiler; we learn this in the first few pages), his place is taken by Robyn, a teenager who has been living with Ptolemy’s grandniece, who took Robyn in when her mother died. At first Robyn visits, accompanying him on errands, but appalled by the state of his apartment, she begins cleaning and clearing. Gradually the old man and lonely girl become friends.

Mosley captures the constant threats to an attractive young woman. Even before the stories that have come out through the #MeToo movement, Mosley shows how men assume they have a right to come on to Robyn and become angry when she rejects their advances. The girl carries a knife for protection and isn’t afraid to use it.

But this is Ptolemy’s story. There’s something he still has to do, an unfulfilled mission dating from his childhood. Buoyed by Robyn’s care and companionship, he’s willing to take terrible risks to accomplish it.

The book is a fascinating exercise in deep point of view (POV), also known as free indirect discourse. Most of us learned in school the difference between first- (I), second- (you) and third- (he, she, it) person POV, and omniscient POV.

As I mentioned in the blog post about James Woods’s How Fiction Works, there are variations of third-person POV. Deep POV takes the reader completely into the protagonist’s world, not just being told only what they see, hear, etc., but actually experiencing everything directly, as though you are inside the character’s mind.

Of course, this can get a bit suffocating. The trick is to move between levels, like a camera coming in for a closeup or pulling back for a long shot, without giving the reader whiplash.

Mosley accomplishes this gracefully. Looking at the first scene, we begin with a distant third-person, with the protagonist simply “the old man” answering the phone. On the second page we move in a little closer, getting some of his thoughts: “He was certainly there, on the other end of the line, but who was it? the old man wondered.” Then a few paragraphs later we move fully into his mind, with no “reporting words” as a tag, before moving out again:

Was the voice coming from the radio or the TV? No. It was in his ear. The telephone—

“Who is this?” Ptolemy Grey asked, remembering that he was having a phone conversation.

Mosley continues this dance, effortlessly moving in and out of the old man’s mind, never losing the reader, and making it all seem the most natural thing in the world.

Another aspect of this book that I appreciated is the way Mosley handles descriptions of new characters as he introduces them. As I mentioned in a blog post of one of his other books, he often gives a little physical description with some telling detail. Here are a bank teller and a man who runs a gym:

She was a dark-skinned black woman with bronze hair and golden jewelry around her neck and wrists and on at least three fingers.

The man who asked the question was on the short side but he had extraordinarily broad shoulders and muscles that stretched his T-shirt in every direction. His face was light brown and his neck exhibited the strain of a man pulling a heavy weight up by a long rope.

Mosley sometimes combines the description with action.

Big, copper-brown, and buxom Hilda “Niecie” Brown folded the frail old man in a powerful but cushioned embrace.

A high-yellow woman was slumped across the blue sheets of the bed, crying, crying.

“How are you, my friend?” the old, ecru-skinned Middle Easterner asked. He took one of Ptolemy’s big hands in both of his, smiling and nodding as he did so.

Sometimes he lets imagery do much of the work, saying of the woman who would become Ptolemy’s beloved second wife: “Her yellow dress made its own party”.

Mosley’s novels are always entertaining, but for me as a writer they are also a masterclass in writing craft.

Do you like novels that immerse you in the protagonist’s world?

The Buried Giant, by Kazuo Ishiguro

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In post-Authurian Britain, an elderly couple set off to visit their son. Axl and Beatrice can’t remember when they last saw him or why they haven’t seen him in so long, although they do believe they can find the way to his village. Like everyone else around them, a mixture of Britons and Saxons, the devoted couple have been afflicted by what they call the Mist, which erases memory. On their journey they encounter many others, some of whom travel on with them.

I read this novel a few years ago, but didn’t write about it then. I didn’t quite have a handle on what I wanted to say about it. Ishiguro has long been one of my favorite authors, and I’ve been steeped in Authurian tales since childhood, so I expected to love this book.

Instead, I found it confusing and somewhat tedious. My interest picked up as I went along, though, and the end left me deeply fascinated by the ideas and experiments woven through the story. A recent book club discussion helped my crystallise further what so intrigued me.

The challenge Ishiguro faced was how to present fully developed characters when they have no memory of their past. Equally, how do you create a narrative structure when supposedly no one remembers anything from one moment to the next?

Most of the people in the book club, like me, found the book confusing and boring. Some didn’t finish it; others skimmed or skipped to the ending. One complaint was that the characters seemed two-dimensional and therefore impossible to relate to. Another was that there was a lot of repetition, especially in dialogue.

These concerns indicate that the author did not meet the challenges described above, essentially the challenge to create an engaging story. Perhaps that was not important to him; perhaps creating a vehicle for the ideas took precedence.

And the ideas are fascinating. We ended up having a long and lively discussion about them. To say more I’ll have to give away the ending, so skip this section if you don’t want the end spoiled.

***SPOILER ALERT***

At the end we discover that the mist is created by the breath of the dragon Querig, thanks to a spell by Merlin. King Arthur himself tasked Merlin to do so, to erase memory so that the Britons and Saxons could live together in peace despite the terrible battles and massacres during their long war. Only by forgetting these traumas, Arthur believed, could the cycle of revenge be broken. Killing Querig would restore people’s memory but restart resentment and hostility; they would once again be caught up in war after war.

It was this idea that so engaged us. We discussed the relevance to today’s wars, the back and forth of wars in the Balkans and the Middle East. We shared our small knowledge of the efficacy of the Truth and Reconciliation Commission in South Africa. One person had actually lived there for four months, so had some first-hand experience. My takeaway was that the commission succeeded in averting a civil war, but was by no means a perfect solution for living side by side with your former enemy.

How can you do that? I’ve wondered often about Rwanda, Sarajevo, and so many other homes of recent trauma. I’ve thought about the effects of horrors from before I was born, such as the Holocaust, slavery, the decimation of indigenous peoples. I’ve thought about ongoing injustices, such as the treatment of Native Americans, the new Jim Crow treatment of blacks in the U.S., the unjust wars started by the U.S., the flood of refugees, the war on poor people in the U.S. How do you live together, how do you find a way forward when you hold these long memories of injustice and suffering?

We know too much now about the longterm effects of trauma to believe there can ever be sufficient reparations to compensate for the damage inflicted, though that doesn’t mean we shouldn’t try.

If I ever thought impatiently that people should just forgive and forget, I learned how impossible that was for me a few years ago. Meeting a man named Campbell, I mentioned that I come from a long line of MacDonalds. He understood the reference to the 1692 Massacre of Glencoe when a troop of Campbells, claiming hospitality from the Glencoe MacDonalds, rose up in the night, killing men, burning homes, and forcing women and children into the winter night where they died of exposure.

Provoked by this modern-day Campbell’s derogatory criticism of my ancestors, I found myself surprisingly roused. The two of us spent quite a while discussing this long-ago event, not so much with hostility as with a rueful recognition that it was ridiculous for us to care so much.

Recounting this episode at the book club, I said that forgetting may not be an option and that perhaps these memories of trauma serve a purpose. Challenged to explain what purpose being suspicious of Campbells might serve today, I could only respond that I thought humans’ ability to remember suffering must be a trait preserved from our earliest history, just as an animal’s ability to remember that a plant made them sick or killed one of their group saved them.

Later, though, I thought of an article I read recently about Christy Brzonkala who was raped by two football players at Virginia Polytechnic Institute in 1994. Her case was taken to the Supreme Court as a test of the Violence Against Women Act where the majority ruling went against her. Her senior quote in her high school yearbook was “I will trust you until you do something to make me not trust you.”

She said she’d never learned about rape in high school. It reminded me of a remark a friend of mine, herself a product of an all-girls Catholic school, made that so many of the young women raped or murdered by boyfriends were from all-girls Catholic schools and never taught to be wary.

I thought: yes. Glencoe taught me to be wary. Glencoe taught me not to trust blindly. So, yes, that ancestral memory did serve a purpose for me.

I don’t go around carrying a sword to swing at any Campbell I meet. But I also don’t expect there are any simple solutions to the problem of living peacefully with former enemies. Expecting people to forgive and forget is not reasonable. As one person in the book club said, I do not forget; I do not forgive; but I can set it to one side. At the moment that is the best way forward that I can see.

***END OF SPOILER***

Despite our struggles with the story, we all found much to consider in Ishiguro’s examination of memory and whether forgetfulness is a blessing or a curse.

Have you read a novel about memory or forgetting? What did you think of it?