Posts Tagged ‘feminism’
September 16, 2014 | by Thessaly La Force
In Merritt Tierce’s debut novel, Love Me Back, life does not go as planned. A Texas high school student named Marie becomes pregnant on a missionary trip when she’s only sixteen. The event completely changes Marie’s life. Raising a child means not going to college, marrying a boy she’s only just met, and cutting short her own adolescence. Tierce writes poignantly of the pain and loneliness in Marie’s new life—as a waitress at a restaurant where the only thing that feels permanent is what her life has become. She tests her boundaries and her limits, numbing herself from reality with sex, drugs, and pain. And while it’s a hard life on the page, Love Me Back is also filled with the kindness and humor that people offer one another when they know there’s no one else. Tierce is a graduate of the Iowa Writers’ Workshop, where she was a Meta Rosenberg Fellow; she is also a recipient of the Rona Jaffe Foundation Writers’ Award.
You write of Marie’s pregnancy, “I don’t hear my whole life being written for me inside my body, cell by cell.” Marie had been accepted into Yale, but the baby completely upends her plans and distances her from her family. One of the earliest scenes in the novel is Marie’s interview at the Olive Garden—it signals the beginning of her life as a young mother in the service industry. What drew you to start at this point?
I wrote the book backward, chronologically—so I actually started at the latest point in Marie’s life. I knew what she felt and thought in the stories in the second half of the book more clearly than I knew younger Marie. I had to write back through her states of mind, back toward childhood. She was still a child when she became pregnant and I had to approach that fog carefully. Marie is unknown to herself at the beginning of the book, and I couldn’t start there. It felt like the gameplay in something like World of Warcraft, where you can only see as much of the map as you’ve explored. The rest is dark. While Marie was living it, she had to emerge from the dark and settle her territory—but while I was writing it I could only write out to the edge of black. I respected that. I let her be what she was—aware, but ignorant. New. And I can’t make any categorical statements about sixteen-year-old mothers, but my hope for my own daughter is that she lets herself find and grow and use her power for herself before she lets anyone else lay claim to it. Read More »
September 9, 2014 | by Dan Piepenbring
- If you were a rake headed to Philly in the 1840s, you wanted to have this pocket guide with you—it lists all the brothels in town, with some helpful editorializing about each. “None but gentlemen visit this Paradise of Love,” one description says. Another: “Beware of this house, stranger, as you would the sting of a viper.”
- A list of the one hundred most popular books on Facebook contains exactly zero surprises.
- From a new documentary on Susan Sontag: “She sat me down on her bed … and ran through the argument of the Critique of Pure Reason, Kant’s Critique of Pure Reason. She must have been fifteen.”
- “We all have bodies; we all wear clothes; we all have reflections that vex us; we all exist in dynamic relationship to our communities, and fashion is a medium for testing or strengthening those bonds … anyone who diminishes the significance of that is carrying water for the patriarchy, deferring reflexively to those thousands of years of human history when men got to decide what was frivolous or not. You know what's frivolous? Fantasy football.”
- In 1932, Einstein endorsed a psychic. And she endorsed him: “Dr. Einstein is indeed the most remarkable personality I have ever contacted [sic]. And his aura is just sublime—pure blue electric sparks, instead of color. It was just like talking to God.” And so Einstein’s credibility as a scientist came under fire: “Now he is the tamest lion in the intellectual zoo. He goes everywhere. He attends picture openings with the regularity and aplomb of Clark Gable. He is at all the public dinners.”
July 21, 2014 | by Sadie Stein
If you had asked me two days ago if there existed any Catholic-themed YouTube video stranger than the one where G. K. Chesterton battles a cartoonishly evil Nietzsche, I would have said, “Of course not.” But that was before I saw this group of French feminists in beards paying tribute to Saint Wilgefortis.
Wilgefortis is described by the Catholic Encyclopedia as “a fabulous female saint known also as UNCUMBER, KUMMERNIS, KOMINA, COMERA, CUMERANA, HULFE, ONTCOMMENE, ONTCOMMER, DIGNEFORTIS, EUTROPIA, REGINFLEDIS, LIVRADE, LIBERATA, etc.”; her attributes are listed as “bearded woman; depicted crucified, often shown with a small fiddler at her feet, and with one shoe off.” Considered a “pious fiction”—that is, a sort of unofficial folktale—she enjoyed popularity throughout Europe. Before the Church removed her commemoration in ’69, July 20 was her feast day.
Though her cult is thought to date to the fourteenth century, concrete details are sparse: generally, Wilgefortis is described as a young, Christian, sometimes Portuguese, occasionally septuplet princess who, rather than marry a pagan against her will, prayed for disfigurement. Her prayers were answered in the form of a beard. Her father, furious with this development, had her crucified. Nowadays, it’s thought that the Wilgefortis story—as well as the related fiddler/shoe legend—evolved from a misinterpretation of the famous Volto Santo crucifixion sculpture in Lucca, Italy. The art historian Charles Cahier wrote, Read More »
April 10, 2014 | by Diane Mehta
Rebecca Mead, Jill Lepore, and a new direction for biography.
Feminism, Paula Backscheider explains in Reflections on Biography, transformed the study of history. “The arresting power of women’s deepest feelings, their comments about their own bodies, and the stark force of their drive to work” are part of the new candor, she says. And there are new things to consider: “How do you do justice to boundary-breaking acts, such as learning to read, or, as with [George] Eliot, not marrying?”
It was thanks to feminism that the relationship between biographer and subject took on a new life—for women to tell other women’s stories, they had to find ways to reconstruct those women’s lives. Ordinary women and their domestic lives became respectable subjects. Their diaries, letters, photographs, and other records could be taken seriously as evidence. Minor details, even in non-events, nuance the undertaking.
Reading Rebecca Mead’s intimate and scholarly My Life in Middlemarch, her memoir about George Eliot’s masterpiece, got me thinking about this shift in biography. What is it that compels one woman to explore the work and personality of another, often with centuries between us—and what are we trying to say? Read More »
April 7, 2014 | by Merve Emre
When Leslie Jamison and I met outside the Glass Shop, an airy café in Crown Heights, I noticed her left arm was sporting a wide, wordy tattoo. It was in Latin, and she spared the embarrassment of translating it—“I am human; nothing is alien to me.”
Too often, Leslie says, people treat tattoos as an invitation to intimacy. Strangers on the subway ask her to relay the story of her tattoo without a second thought, much as they would, in offering a seat to a pregnant woman, ask for the details of what’s growing inside of her. But in Leslie’s case the tattoo does point to an intimate story—or rather, to a whole constellation of intimate stories that Leslie offers in her essay collection The Empathy Exams.
“I am human; nothing is alien to me” is the epigraph to the collection. It is a quote that has been casually misattributed to Montaigne, John Donne, Karl Marx, and Maya Angelou, but it actually comes from The Self-Tormentor, a play written by Terence, the ancient Roman slave turned playwright. It is the thread that connects such different yet equally luminous works as “Grand Unified Theory of Female Pain,” “Pain Tours,” and “The Devil’s Bait”—meditations on how to feel pain, both physical and psychic in nature, and how to regard the pain of others in a way that respects their humanity. Having read The Empathy Exams, I can begin to appreciate why Leslie has made the small, if painful, jump from writing about the body to writing on the body.
Leslie and I circled this conversation so many times at the Glass Shop that we decided to revisit it one morning in late October at my apartment in Brooklyn, and later that day, on the Metro-North to Yale University, where we are both finishing Ph.D.s in English literature. Most of the time, the tape recorder was on, but sometimes I switched it off so we could gossip idly, and forgot to switch it back on until Leslie was already halfway into a thought on feminism I wanted to preserve. But if this interview reads like the midpoint of a conversation that’s been taking place for some time now, that shouldn’t prevent you—the reader—from making sense of it. After all, you are human. This will not be alien to you.
The most ungenerous criticism of the collection that I could imagine is, Oh, she keeps putting herself in these positions to experience pain or woundedness so she can have something to write about. How narcissistic. I can see people thinking as they’re reading, She’s a real glutton for pain.
I guess that’s why it felt right to put “Grand Unified Theory” at the end of the collection. That idea of being drawn to pain is starting to emerge as a pattern in the essays themselves, and the final essay speaks to that directly. What position of pride do I have in relationship to these experiences?
There’s a basic and important distinction to draw between positions I inhabit as somebody who has experienced some kind of trauma and somebody who’s seeking out pain. Going to the Morgellons conference is a choice in a way that getting hit in the street isn’t. But the collection chooses to bring all of those experiences together in a certain way—what kind of appetite is being spoken to there? In certain ways, as a writer, you do profit off your own experiences of pain, and there’s a way of seeing that profit that’s wholly inspirational—in terms of turning pain into beauty—and a way of seeing it that’s wholly cynical—in terms of being a “wound dweller” in a corrosive or self-pitying way. The honest answer—to me—dwells somewhere between those views. Read More »
July 30, 2013 | by Lisa Darms
A few years ago, I started a collection at NYU’s Fales Library & Special Collections to document the feminist Riot Grrrl movement in its formative and most active years, from 1989 to 1997. Originally a reaction against the failures of punk to extend its DIY model of empowerment to women, Riot Grrrl encouraged young women to form their own bands, self-publish personal stories and revolutionary agendas in zines, and carve out safe spaces in a violent, misogynist culture. Riot Grrrl was not a centralized movement, and many of the donors to the collection never called themselves “riot grrrls.” I never did, even though I went to the shows, read the zines, and identified as a punk and a feminist. Looking back, I see Riot Grrrl as descriptive of a moment as much as a movement: one that many young people now seem to want to study, learn from, and revivify. This summer, the Feminist Press published The Riot Grrrl Collection, my book of almost 350 pages of selections from the collection. Below are a few of my favorites.
This flyer, a pre–Riot Grrrl “manifesto” that was later repurposed for the minizine Riot Grrrl, is the first image in the book. Kathleen told me she made it in 1989, when she was volunteering at Safeplace, Olympia’s long-lived domestic-violence shelter and advocacy organization. Designed so that it could be folded up into a small rectangle with the word trust on top, this flyer was both a secret invitation and a public announcement, much like Riot Grrrl itself. Read More »