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October 20, 2007

Fire and Rain

 

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Like fire, air and earth, water is a sacred image common to many religions. These elements also figure prominently in mythology and in great literature. Water is a sign of retribution and renewal… of God’s favor (“And the Sprit of the Lord moved upon the face of the waters”) and fury (“And behold I… do bring a flood of waters upon the earth to destroy all flesh…”). It cleanses and corrupts. It sanctifies (baptism) and soils (the Flood. Compare the version in the Gilgamesh epic which describes the gods descending upon the sacrifice like flies after the waters recede. The aftermath of Katrina is a contemporary example). Water is much more than an image in Sarah Hall’s 2006 novel Haweswater. It is an essential element.

Hawewater tells the story of a small group of villagers in the Lake Country of Northwest England who are displaced by the construction of a dam in their valley. For the good people of Mardale, water brings an end to the only existence they or their forbearers have ever known: tending sheep and horses and sustenance farming. For the members of the Lightburn family it will mean this and more: untold grief and tragedy.

            Ella and Sam Lightburn met when Ella was a nurse at a veteran's hospital where Sam was recovering after being wounded in action in WWII. Her aunt had a piece of property in Mardale and the couple returned there after the war. Once there they fell into the familiar rhythms of agrarian life, governed by the tempo of the seasons and the staccato bursts of wild, Cumbrian weather. Their lives were part of a pattern that had been impressed on the region since feudal times: God-fearing, independent, taciturn people who didn’t have much but were happy with what they have. In a way, the birth of their two children, Janet and Isaac, portended the disruption of that pattern before plans for a dam were ever revealed.

Ella Lightburn struggled with both deliveries and her curses and oaths filled the night. She was duly penitent afterwards but the circumstances of the births seemed to suggest that she had borne something not-quite human, even preternatural, proof against bloodshed, death, and the harsh climate that are part of their rural lives. They were more of the elements, especially water, than of the earth, like creatures from Faerie. Isaac would hold his face down in freezing cold currents to study the life trapped underwater. Janet worked fearlessly by her father’s side, seemingly impervious to pain or her personal safety. Once, when she and her father are cornered by an escaped bull, she climbed a nearby tree to safety then hurled herself down on the bull when her father is unable to contain it. Later when Jack Liggett, a representative from Manchester Power who has been sent to negotiate settlements with the local residents on their property to make room for the dam, and Janet find themselves trapped together in a rainstorm, she surrenders herself to him but only after she hurls her head back against the bark of the tree under which they are sheltering. “Her scalp is cut on the sharp wood, as if she is demented, trapped in an asylum with walls of precipitation.”

            Janet and Isaac are wild and exotic creatures, like the wild orchids Janet takes Jack to see, sheltered in the lee of a waterfall at the bottom of a steep incline. Janet swims naked in the freezing water of the pool at the bottom of the waterfall and Jack watches from the edge. “As he inched along, he wondered at the contents of the pool, strange prehistoric fish with fat lower jaws, jagged spines and the inevitable decaying carcass of a sheep.” When she emerges from this primal soup, she stands naked before him, still “except for the water running from her body. She looked like a statue of rain.” It is an erotically charged scene and this, along with the raw physicality that characterizes their relationship, seems to represent the collision of two worlds: the timeless tradition of the valley being destroyed by the incursion of the modern world like a lightening bolt cleaving a fallen tree trunk.

            Even though Janet succeeds in seducing Jack with the rural charms of the Lake Country, its demise is a foregone conclusion. As are the deaths of the characters who find themselves clinging to the old ways: Janet, Isaac, and, once he has been converted by Janet, Jack himself. The characters do not so much inhabit this landscape, as they haunt it. Indeed, in an after word, the author, who actually grew up in Cumbria and became intrigued with the story of the town that lies beneath the lake, suggests that Janet is based on a figure in local legend.

            “She has become a character in the novel, a real girl, a ghost, and a motif of the area in which she still walks. Janet, the novel’s protagonist, is full of her own land—she stewards it with her father, conducts a turbulent love affair outdoors, in secret, and enables her lover Jack to view the valley he has helped to condemn in a new light. Like the land itself, she is capable of both violence and tenderness.”

 Though water is their natural element without the land, Janet and Isaac are condemned to die.

 

 

 

October 07, 2007

Southern Belles Lettres

 

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One of the most revered books in the Southern canon, Fair and Tender Ladies is getting some unwelcome attention lately in our local reading area. On behalf of an unidentified local citizen, a Washington County Public School Board member has requested that Fair and Tender Ladies be removed from the Advanced Placement reading list for college-bound Juniors. This is ironic and sad. I can think of no other book that is better suited to an audience that is preparing to discover the larger world outside of the confines of rural Southwest Virginia for a couple of reasons. It brings them into contact with conflicts that are present in the lives of all young adults in the passage into adulthood: loss of innocence and the weight of responsibility that comes with the imagined freedom from the restraints imposed by being a dependent, along with having to make difficult decisions and the onus of having to live with the results, even when things don't work out. It also brings them into close proximity with the surprising complexity of Appalachian culture and illustrates a life-affirming solution to what could have been a dead end existence.
In her book Maternal Body and Voice in Toni Morrison, Bobby Ann Mason and Lee Smith, Paula Gallant Eckard offers insights into why the book is deserving of critical attention and also why it might strike some people, especially White, Southern males, as controversial. “Her [Smith’s] Appalachian women characters by virtue of their gender and culture, stand in opposition to Eurocentric patriarchal traditions.” [Eckard, p. 133] She makes a clear distinction between the male and female experience in Appalachia; though the two are inextricably intertwined they are based on radically different perspectives: matriarchal versus patriarchal, linear versus non-linear dimensions of time, and “traditionally female immanent art,” like quilts, food and storytelling, which is inherently useful, versus “traditionally male transcendent art.” [from The World of Lee Smith, by Ann Goodwyn Jones].
“Male transcendent art” is identified with writing and Ivy Rowe, the chief protagonist in Fair and Tender Ladies, seeks to beak free of the restrictions that keep women in “their place,” which in the South has traditionally meant bare-foot and pregnant, through her letters. “Women who achieve voice in some way—whether through storytelling, personal narrative, songs, letters, or just plain talk—seek to survive the oppressiveness of their culture.” [ibid, p.134] Through her dedication to reading and writing, Ivy constructs abridge between the two traditions, finding her own voice in the process. “Thus, Ivy’s full engagement with language and with life leads to the development of a wholly integrated self within a culture that silences and destroys other women.” [p. 158]
Ivy seeks to redefine her life in her own words and in so doing she redefines the narrative tradition in which she is working. “Ivy clearly demonstrates Smith’s intent to reconceptualize women’s relationships to writing, the self, and society.” [p. 162] Ivy’s pregnancies and maternal experiences follow a well-trodden path which is reflected in other women writers over the years. “Her language evokes images of entrapment and death not unlike those found in the works of Gilman, Dickinson, Woolf, Plath, and the Brontë sisters, writers that Ivy has read or to whom Smith otherwise alludes.” [p. 164]
In the Eurocentric, patriarchal tradition, women serve at a man’s pleasure. In Judeo-Christian folklore they represent all that is pure and the virginal. In the days of chivalry, knights defended the honor of fair maidens and troubadours extolled their virtuous charms. Of course, women have always enjoyed an iconic status in the South, far removed from the gritty reality of the lives they are sometimes forced to live (as portrayed so vividly in Fair and Tender Ladies). The literary tradition that has emerged from this heritage, referred to earlier as “male transcendent art,” seeks to place women on a pedestal and leave them there. Supporters of this tradition are not interested in the possibility of women within our culture having “wholly integrated selves.” Rather, they are anxious to adhere to the two-dimensional, biblical stereotype of woman as man’s “helpmeet.”
Ivy describes her sexuality and childbirth with what Eckard calls “loud vocalization.” Ivy’s description graphically demonstrates the merging of body and voice.” [p. 167] “Smith invokes a primal female power and establishes a maternal voice that echoes the body’s experience, producing a kind of language that is radically dissimilar from symbolic paternal language.” [p. 168] Patriarchs have always feared and sought to subjugate primal female power. And as the present controversy suggests the threatening maternal voice is one that they feel needs to be silenced.

Note: Since the 1998 edition of Fair and Tender Ladies was added to our collection the six copies acquired by the Library have circulated over a hundred times, with 32 renewals. We can't say for certain how often previous editions may have circulated but that the level of interest has been sustained over almost two decades speaks volumes about the value of the work as well as the level of discernment among the local population.

Sources:
Maternal Body and Voice in Toni Morrison, Bobby Ann Mason and Lee Smith, Paula Gallant Eckard. Accessed through NetLibrary 10/03/07
“The Voice Behind the Stories,” in Voicelust: Eight Contemporary Fiction Writers on Style, by Lee Smith (Allen Wier and Don Hendrie, Jr., editors)