Carrie Lamanna

practicing the art of resistance writing

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On the Power and Perils of Madness

May 9, 2019 By Carrie Lamanna

dimly lit color photo of an empty rocking chair in front of a fireplace with strange shadows on the walls. Emily Dickinson's Poem number 435 is printed on the photo.

On Monday I went to see Wild Nights With Emily, a new film about the poet Emily Dickinson. I cannot stress enough my excitement about this film. My deep sense of connection to Dickinson began when I was 10 years old and my grandmother took me to see the play The Belle of Amherst, and my experiences with these two, very different Emilys, have served as bookends to my life thus far.

The play was a community theater production and the venue a barn that had been converted into a theater with impossibly high ceilings. When I entered that dimly-lit, cavernous space I felt like I had landed on Mars. As my grandmother and her friend looked for our seats I followed them, bug-eyed and slack-jawed, all the while clutching the doll I had gotten for Christmas. It was a one-woman show, and for two hours I watched Emily pace fitfully in the living room of her Amherst home, lamenting her lack of literary talent and calling to her sister offstage. The play relied on the narrative that Dickinson was a mentally ill recluse who was afraid to show her poems to anyone except Thomas Wentworth Higginson, the paternalistic editor of the Atlantic Monthly. The story goes that when he told her the poems were not ready for publication she was so devastated she locked them in a trunk where they stayed until she died.

We now know this version of Emily’s life story is mostly bullshit, but 10-year old me was simply fascinated to see a woman allowed to tell her story before an audience, and no one cared how unhinged she seemed to be. In fact, her madness was what the audience enjoyed most. This appealed to me, a girl who her whole life had been chastised for being unreasonable, overly-motional, hysterical. I was too young to interrogate that the play was written by a man, William Luce, who specialized in writing plays about famous madwomen that feature them trapped in a room like little white lab mice. Ten-year old me knew that Emily was famous now and that her weird little poems were considered brilliant and that we were lucky she didn’t change them to please dull Mr. Higginson.

Emily’s madness seemed like an asset, and I wondered how I could make mine so. I’d spent that year battling my fourth grade teacher, a woman who’d just been hired and who spent her days reading bridal magazines at her desk while the students sat silently filling out worksheets. The three years prior I had had wonderful teachers, and I knew this wasn’t how learning was supposed to work. So held a silent protest. I sat at my desk all day doing nothing and turned in blank worksheets at the end of the day. After several weeks of such insubordination, my teacher dropped the stack of incomplete sheets on my desk and demanded I do my work like everyone else. My “no” was not well-received, and when she threatened to call my parents I raked my arm across the desk in a swift motion, scattering the sheets across the classroom. The next day I found myself in the school psychologist’s office—a trailer docked in the school parking lot. I was escorted there by the principal and then left alone for an hour with a strange man I had never seen before. I should have been terrified, but instead I was annoyed. Why couldn’t anyone see that my teacher was the one in the wrong and not me? My protest had clearly not had the desired effect.

He said I was there to discuss my inappropriate behavior. He wanted to know why I was so angry. Why I was so defiant. Was there something wrong at home? No, I answered. I just hated my teacher. Why? She’s a bad teacher and she’s mean. Then I noticed the hand-held tape recorder on his desk. I asked if he was taping our conversation. He said no, and so I said he wouldn’t mind if I took the cassette out of the recorder then. He said that wasn’t necessary, but I replied that it was if he wanted me to answer any more questions. I folded my arms and sat silently. He took out the cassette tape and handed it to me. I never did give him the satisfaction of saying there was a problem at home (there wasn’t), but I learned quickly that if I was to be labeled mad there was a power in being able to narrate my own madness. After a handful of sessions in that trailer, I was given permission to leave the classroom and go to the bathroom where I could crumple up and stomp on paper towels to release my anger. In exchange I agreed not to “disrupt” class with my outbursts. I thought it a silly bargain, but agreed because it got me out of class. Whenever I wanted to get away, I went to the bathroom and made a show of yelling while jumping up and down on a pile of paper towels for few minutes. Then I was able to stay in the bathroom for as long as I wanted and no one would bother me. Madness proved to be a useful tool.

My interest in mad literary women continued in college. For my final acting class project, I performed one act from Luce’s play about Zelda Fitzgerald, The Last Flapper. Here the stage box was her psychiatrist’s office in the asylum on the last day of her life. She died in a fire at the asylum, a fire she was rumored to have set. Like Emily, her writing was also stifled by a man—in this case her husband who stole her work. I loved the freedom of playing a madwoman. My Zelda was completely uninhibited. She spun around in the office chair, head back and feet in the air like a child. She laid, spread-eagle, on the desk while knocking things on the floor. She crawled on the ground. Rifled through the desk drawers. I took a method acting approach not to better the character, but to free myself. When people think you are a bit mad, they give you more space—sometimes quite literally. One day when I was coming from a rehearsal and running late to class, I burst through the door only to find that every seat in the tiny classroom was taken except for one across the way by the windows. The professor had already started lecturing, and rather than beg pardon and cross the room to the open seat, I threw myself onto the floor next to the door and began emptying my backpack until I had found my notebook and filled the whole aisle with my things. Everyone stared, bewildered by my odd behavior, but I felt wonderfully free like that 10-year old girl stomping paper towels in the bathroom instead of sitting politely filling out worksheets. The professor never said a word.

But here’s the peril of madness. While it allows one to escape societal expectations—especially those put upon women—and makes for great theater, it ultimately boxes in the character and allows for only one version of the story. If Zelda was mad, it justified the rejection of her own novels and absolved her husband of guilt for taking her writing and using it in his own work. If Emily was a mad recluse, it explained why her poems were never published (she hid them) and freed the male literary establishment from their sexist criticism. And as Wild Nights With Emily shows, while her odd behavior served as a deft cover for her love affair with her sister-in-law, Susan, it also allowed for the literal erasure of Susan from her poems and letters. In the end, her “madness” turned from tool to weapon and it was used against her writing and her memory. 

Now in my middle age, I no longer wish to escape cultural expectations. Instead, I am learning that I need not be bound by them in the first place. Whether madness is true, feigned, or a tangled web of both, when a woman uses it to gain power, it renders her story unintelligible by the many and manipulable by the few. Rather than hiding behind madness while attempting to slip out the side door, I’m working on taking center stage and telling my story plain in hope that more women will join me and the spotlight won’t seem so glaring.

Dear White Reader, here is your weekend Beyoncé reading list

February 13, 2016 By Carrie Lamanna

Disclaimer

This wasn’t the post I planned to write this week. I was sick with the flu for half of January, and trying to catch up ever since. I wanted to write about how illness can impact one’s writing process. But because I feel compelled to write when I am angry and troubled about an issue—sometimes against my rational mind’s better judgement—I put that post away for later, and started writing what you see here.

I may not be the right person to make this argument. There are people out there with much bigger followings (really, if you have an online following at all you are ahead of me) whose blog posts could have a greater impact. But I’m writing anyway and here’s why: I know my friends and family will read this because I wrote it and they love me, and I know many of them would not read a post about race and racism if it were written by a stranger. If I only reach that small group, it will be worth it.

The Problem With Us White People

My Facebook news feed this week was filled with stories about two things:

  1. Bernie v. Hillary
  2. Beyoncé’s “Formation” video and Super Bowl half time performance

The fact that the political dialogue in my feed is mostly respectful I take as a sign I have chosen my Facebook hive mind well. The fact that my mostly white friends were sharing positive articles about Beyoncé overwhelmingly written by Black* people is a sign I have chosen a group of awesome antiracist allies as part of my friend group. But the fact that it is my white friends doing this reminds me that out of my 256 Facebook friends only seven of them are Black.

Seven. I counted.

This concerns me greatly because it’s evidence of how deeply segregated we are as a nation (myself included), and this segregation contributes to the ignorant conversations white America is having right now about Beyoncé, and overall about #blacklivesmatter, police brutality, affirmative action, and institutional racism.

Put simply, the vast majority of us (i.e., white people) don’t know what we’re talking about. Our knowledge of Black culture and the Black experience begins and ends with the entertainment industry, and when a Black entertainer reminds us they are Black we lose our minds. All white America can talk about after the Super Bowl halftime show is Beyoncé’s Blackness. Bruno Mars is Black too, but dear white reader, did you think about that at all this week? Probably not because he sang that song you like, danced with Coldplay, and left the field. I wish I were surprised so many white people freaked out started waving their racist arms in the air after the halftime show, but I’m not. That sort of reaction is typical.

What does surprise me is the white people who have said they didn’t notice the political message Beyoncé was sending. Some think it wasn’t there at all, that Beyoncé wouldn’t do something like that. Really? A dance troop of Black women in all-black military style outfits, wearing berets, sporting afros, getting into a giant X formation on the field, and you didn’t notice? That is serious ignorance of Black history or some serious denial. Probably both. I’m willing to bet the majority of white Beyoncé fans do not want to be reminded of her Blackness—they just want her to keep singing about all the single ladies. Being one of her fans as a white person is only easy and safe if we can erase her race from our consciousness.

Now, if you are a dyed in the wool Giuliani-loving #alllivesmatter supporter, and are planning a road trip to the upcoming anti-Beyoncé rally in front of the New York NFL offices, then nothing I say here is likely to change your mind. But, if you are confused by the video or don’t understand why Black people might be angry or don’t see the need for the Black Lives Matter movement because we are all post-racial now, then I hope you will read some of the articles below and reconsider your opinions.

The first time I watched “Formation” I recognized its rhetorical power. Sinking a New Orleans police car in the flood waters, police in riot gear surrendering to a black child—these messages are hard to miss. But I also knew there was a lot a was missing because I am not the primary audience. Beyoncé is not asking me to get in formation, to take action. That message is directed at Black women. She is asking me to STFU and listen. and read. and learn. So that’s what I did all week. And now I’m offering my reading list to you, dear white reader.

Note: If you read everything here, that is not license to claim you now understand Black America and are entitled to speak for and about Black people. As a white person, you will never be qualified to do that. Doing the work of reading and listening means you have a framework from which to ask questions and listen further. I hope you will STFU and join me in the quiet space necessary to create understanding.

Your Weekend Reading List

If you haven’t watched “Formation,” do that first. And if you somehow missed the Super Bowl halftime show you should do that too.

https://www.youtube.com/watch?v=L_Hgh7sPDLM

Next, read these articles that break down the lyrics and imagery in the video. The first three use humor, so you get a warm up before moving on to the heavy stuff. And follow the links in the articles, especially the ones in Zandria Robinson’s article—it’s crucial you know who Messy Mya is. After reading you might want to watch the video again.

  • Beyoncé’s Formation is Her Best Thing Yet and it’s the IDGAF Anthem by Luvvie Ajayi
  • Beyoncé Is the New Black: The 10 Blackest Moments in Beyoncé’s “Formation” Video by Damon Young
  • If Beyoncé Has Gone Full Black, I’m Here for It by Panama Jackson
  • We Slay, Part I by Zandria F. Robinson

Then read this message to racist white people written by fellow white person Melissa Hillman. She says everything I want to say, but way better.

  • White People: Shut Up About Beyoncé by Melissa Hillman

Then watch Jessica Williams tell white people to STFU about Beyoncé because The Daily Show is where white people go when they want to get a privilege check, and because Jessica Williams is amazing.

Then read Awesomely Luvvie’s breakdown of why loving Blackness is more important than hurting white feelings and why you don’t get to say shit like white power and “all lives matter” because Black people use Black power and Black lives matter.

  • About Writing While Loving Blackness and Hurting White Feelings by Luvvie Ajayi

And after all that, if you want to read something that critiques Beyoncé to “get the other side of the story,” don’t listen to Giuliani and the other racist baiting asshats on Fox news. Try reading a critique written by an African American who is not questioning #blacklivesmatter but whether Beyonce is the spokesperson the movement needs. Here are three for you.

  • Dear Beyoncé, Katrina is Not Your Story by Maris Jones
  • “Formation” Exploits New Orleans’ Trauma By Shantrelle Lewis
  • My (Apparently) Obligatory Response to “Formation”: In List Form by Benji Hart

Ignorance, allied with power is the most ferocious enemy justice can have. James Baldwin


* My reasons for capitalizing Black and not white are similar to those of Melissa Hillman, but also include a desire to emphasize the centrality of Black people to these conversations: “No, capitalizing “Black” does not reveal a secret plot for racial superiority. Capitalizing the word “Black” in reference to people is a linguistic thing. “White people” has a squidgy definition and refers to a hodgepodge of people from varied ethnic groups, all of which are capitalized, such as “Celtic people” or “Swedish people.” “Black” as shorthand for “The people of the African Diaspora living in the United States” is rightly capitalized as “Black people” in the same way we say “French people.” “African American” is linguistically and historically troubled because “Africa” is a continent with thousands of disparate cultures, and the people we label as such were forcibly separated from most aspects of their cultures of origin when they got to the US, creating an entirely new, coherent culture best described as “Black.” Of course, the word as an ethnic descriptor has other applications (“Black people in Germany,” for example), but this is the one I’m using in the article. Not all linguists agree, but that’s my position.”

What my students taught me about Baltimore and the importance of listening

April 30, 2015 By Carrie Lamanna

So I just saw another meme urging me to beware my attitude because “the primary cause of unhappiness is never the situation, but thoughts about it.” I totally get this from the Buddhist perspective, so no letters please, but it is thrown about so much on the Internet that it has started to grate on me. And after watching the events in Baltimore this week and the nonstop, uninformed opinion spouting about it, that grating feels like a massive open wound because I’m pretty damn sure the primary cause of unhappiness in West Baltimore is most definitely the situation. And that is the only thing I know because as Janelle Hanchett says so much better than I ever could, I don’t know shit about Baltimore.

Look, I don’t have anything eloquent to say on this issue. All I can think about every time this kind of thing happens (and it happens with maddening regularity) is that we are incapable of understanding people in crisis. And by we, I mean the white middle and upper classes. And by people in crisis, I don’t mean the earthquake victims in Nepal. They are definitely people in crisis, but white folks in America are quite good at empathizing with those in crisis on distant shores. (And yes, I know there is no shore in Nepal. It’s an expression. Stay with me, folks.) The people in crisis we can’t readily empathize with are those in our own country who are the victims of income inequality and structural racism.

I won’t try to prove my point with statistics or a history lesson. I’ll leave that side of the argument to those smarter and better informed than I. Instead I’ll do what I do best and tell a story.

When I was a PhD student at the University of Illinois, I taught basic writing. These are courses for underprepared freshmen, and at Illinois this population was comprised of Black and Hispanic students from Chicago and white farm kids from small towns downstate. This was an interesting mix of students, and I adored them. But class discussions were not always easy.
In general, the white students were quiet and passive. I don’t know for sure, but I interpreted their quietude as a mixture of small town respect for authority and discomfort with the multiracial classroom environment. They were always on time. They followed directions. What teacher doesn’t love that.

My Chicago students were not quiet. They were were boisterous, sometimes loud, and they questioned things I said. They weren’t taking anything this white lady said at face value. They made me up my game. They made me proud.

I can say two things that were true about both groups: they worked hard because they wanted to learn, and they didn’t talk to one another even though they were in the same room together three days a week.

I tried to get the students to interact more. I assigned them to work in mixed groups, but as soon as the activity was over they went back to their segregated seats. I cold called on the quiet white students to force them into the class discussion, but got short, utilitarian answers and crossed arms. Then one day when we were discussing racial and economic inequality in the American education system, I tried my tactic again. After many minutes of lively and insightful discussion from the Chicago side of the room, I said, “Let’s take a minute to get the perspective of some of the students who haven’t spoken yet today.” We all sat silently for what seemed like an eternity, but was more like 60 seconds (which is a really loooooong time to sit in group silence). Finally one of the downstate students spoke up.

He turned not to me but to the Black and Brown side of the room. “I want to talk. I want to give my opinion, but I don’t want to offend anyone either. I just don’t know how to talk to you all because this class is the first time I’ve ever been in the same room with people who aren’t white.”

The other students on his side of the room nodded in agreement. The Chicago students sat quietly for a moment and then one replied. “If you want to know what’s offensive, you’ve got to ask. Just ask us. We’ll tell you. If you sit there, not saying anything, we assume you don’t like us or that you’re racist. We don’t get to talk with white people much either.”

I was stunned. Then overcome with emotion. I almost cried.

After that, discussion was more integrated and interactive. The classroom became a space for them to learn about each other’s lives. And it was a necessary space because when class was over, the white students and students of color went their separate ways again. Our classroom was an alternative space, a space where they could safely ask question of one another that could not be asked on the university quad or in the dormitories. I take no credit for this. The students’ bravery and honesty that day created the space. Instead, I learned from them. I didn’t know anything about life on the south side of Chicago or life growing up on a farm in central Illinois.

Things don’t always go as well when race becomes a classroom issue. I had a white student in another class at a different school who quietly held extremely racist views and was so disturbed by being in class with people of color he wrote his educational policy paper about why we should reinstate formal school segregation. I was not able to help this student engage or reconsider his views, and I wonder where he is now and what he’s saying and posting on Facebook about Baltimore. And I worry.

But I am also heartened by the students in my majority white rhetorical theory class who engaged thoughtfully with critical race theory and the work of Patricia Williams, and who opened up in class about their own previously unexamined racism. And I was honored that two students in the same class shared their painful stories of racism with us: a biracial student who grew up watching his father try to maintain his dignity in the face of racism while the student was able to hide from it by passing as white, and a white woman from an all white town who struggles daily to shield her biracial daughter from the stares and dirty looks they get when they go to the grocery store.

What I have learned from all these students is that racial politics in this country is complex and difficult, and we don’t stand a chance if we aren’t willing to listen and to tell our stories. And right now I want to listen, need to listen. This post is the first thing I have said publicly about the events in Baltimore, and it comes after a week of listening. And now I will go back to listening, and I hope that if you are white like me you will listen to the stories of Black America with me. Start here, and then when you are ready for more, go here. It’s the least we can do, and maybe the most important thing right now.

 

A photo posted by KLUB KID VINTAGE Est. 2009 (@ramdasha) on Apr 29, 2015 at 9:50pm PDT

What fucking up Easter taught me about patriarchy

April 8, 2015 By Carrie Lamanna

So I’ll just start with the conclusion: I fucked up Easter. No, really. I don’t mean I forgot to buy candy for the Easter baskets or that I burned the ham.

No, folks. I mean I fucked up.

As in I went to Easter mass, stood in the aisle in the middle of a jam-packed church and yelled at an usher.

Yup. I fucked up in the most spectacular way possible. And if you aren’t finished judging my totally judge-worthy behavior, and want to know why a supposedly grown adult woman would yell at a church usher on Easter Sunday, read on.

I thought I had finally gotten it right. The baskets were filled with candy, books, and toys. The kids were dressed in Instagram-worthy outfits complete with jaunty hats. We had a nice, simple family breakfast and all managed to get out the door and to the church twenty minutes early for the 11:30 mass. Twenty. minutes. early. That is bona fide Easter miracle. We walked into the church, and not seeing an available usher we started looking for a seat on our own. And surely we would find one because I had earned it (twenty minutes early, people!). We wandered through the whole church and could not find four seats anywhere close together. An usher passed us without offering help. No one offered to move over and make room. The same usher passed us again. Others threw coats and purses in empty spots saying they were saved for someone. I was getting visibly agitated as I realized we were going to be relegated to the overflow mass in the school gym, sitting on folding chairs underneath a basketball hoop. The usher passed me again, and this time I ran after him.

“Excuse me. We’ve been all through the church looking for seats. Should we just go to the gym?”

“Yes. That’s your best bet.”

“OK. Because we’ve been looking for seats, and you passed us three times, three times, and never offered to help. You just walked right past us.”

And I stormed out of the sanctuary with everyone staring at me. My thought process that precipitated this crazy outburst? I can’t not get a seat. Don’t you see? I worked hard. I did everything right this time. I earned that seat. If I don’t get a seat, it means that doing everything right counts for nothing. That this world is not fair and just. That I am not in control. That there are no rules. Or worse, that I don’t know what the rules are and no one is telling me.

I have spent my whole life laboring in the misguided belief that if I could do everything right, if I could figure out all of life’s rules and follow them, nothing bad would ever happen. No one in my life would ever be sad, or get sick, or die. I know this is crazy, but I keep operating on this belief and every so often it results in yelling at church ushers. Well, this was pretty epic. Before this my worst public outburst was yelling at the barista in the campus library. Still bad behavior, but not “acting like a spoiled toddler in church” bad behavior.

After months of therapy, I know the personal roots of my neurosis, so that’s progress. The trick is learning new ways of quieting the anxiety so I don’t go into the spiral of scrubbing the bathroom floor with a toothbrush and then throw a tantrum when my cleaning efforts don’t result in well-behaved kids. (A PhD in rhetoric and I can’t recognize a faulty cause and effect claim.) It’s about getting comfortable with uncertainty. It’s about knowing that even if I fold all the towels just so and stack them in the closet so they look like a spread in Martha Stewart Living, someone I love might still get cancer or lose their job or just simply have a bad day. It’s about knowing that and being able to live with it. But our cultural messages don’t support me. The culture tells me that folding the towels right and getting those kids dressed up and to the church on time should mean something. And after my Easter morning outburst, I needed to find out why I kept getting told that lie.

So, this is the part of the story where I’m supposed to tell you that we went to the mass in the gym and was moved by the homily or something accidentally meaningful that my kid said. Sorry folks, but I’m still to much of a mental mess for that neat of a narrative. We did go to the mass in the gym, but immediately upon sitting down, the two-year old demanded to nurse and the five-year old kept dropping her toys all over the floor and yelping every time it happened. The husband managed to get one child settled in with her toys while I nursed the other. Then said two-year old noticed the basketball hoop, leapt out of my arms, ran over to it, and demanded to play ball. I managed to get him back to our seats somehow. I can’t remember, but there must have been kicking and screaming involved. Mass began. family Easter photo with screaming toddler and bored preschooler The two-year old started to fuss and then wail because he wanted his sister’s doll, which she was not about to give him. The husband took him out to the hallway and then outside to the school courtyard where, unbeknownst to me, they were locked out of the school and trapped in the courtyard. The five-year old then began hanging on me and begging to go home. By the end of mass, the husband managed to get someone’s attention through a window and returned to the gym. We collected our scattered toys and jaunty hats, and headed to the church side garden to take the happy family photo you see here.

Through all the chaos, I managed to catch one part of the pastor’s homily. Something about a line from Gerard Manley Hopkins’ The Wreck of the Deutschland: “Let him easter in us, be a dayspring to the dimness of us, be a crimson-cresseted east.” Not really my style of poetry, but I was interested in the connection the pastor was making between this line and our need to let go and be open to God’s wisdom. It sounded promising, so I made a mental note to look up the poem later. Turns out it’s is about the drowning of five German nuns exiled from Prussia in 1875 because of Otto von Bismarck was having some feud with the Pope, and of course, it’s a metaphor for Christ’s death and resurrection because Easter. Whatever. I just can’t get excited about the minor squabbles of German history and make them into some sort of religious message. What gets lost in this poem are the five nuns—the women who lost their their lives in a shipwreck because two men were fighting over control of Prussia. (Yes, I know that’s a gross oversimplification of the history. But yet it isn’t.) The lives of these women mattered more than the weird intertwining of nationalism and religion that dominates the poem.

And then I escaped to Instagram where I found this post by Glennon Doyle Melton of Momastery.

 

The Two Most Holy Messages of Christianity: 1. HE IS BORN. 2. HE IS RISEN. BOTH MESSAGES DELIVERED BY ANGELS TO WOMEN. THE WOMEN ARE THE FIRST TO KNOW AND BELIEVE. We always are. We are holy rascals. We are the hearers and believers and deliverers of miraculous news. We believe MIRACULOUS NONSENSE. We deliver it to the men and children. Our faith in nonsense heals the world. There should be a woman at the front door of every church and another on every pulpit as the first to announce to every congregation: HE IS RISEN! Alongside sisters all over the world today and on the shoulders of our ancient sisters (MARY MAGDALENE, Joanna, Mary of James and the others) who this morning visited the tomb and found nothing: I proclaim: THE TOMB IS EMPTY! HE IS RISEN! And so YOU- YES YOU- LISTEN! That tomb you visit everyday- that place of hopelessness – your pain, your failure, your addiction, that long lost love, your past- THERE IS NOTHING THERE! STOP VISITING! WHY DO YOU LOOK FOR THE LIVING AMONG THE DEAD??? YOU HAVE RISEN!! YOU ARE A BRAND NEW THING! LIVE LIVE LIVE LIVE!!! I cannot handle the joy and hope and truth and message of this day. I’ll be asleep by 3pm. EEEAAAASSSSSTTTEEEEERR!!!!

A photo posted by Glennon Melton (@momastery) on Apr 5, 2015 at 9:23am PDT

Now, I’m never that showy about my faith (just writing this post is making me queasy), but whenever someone as righteous as Glennon can be the the public face of Christianity instead of those asshats in Indiana, I’ll take it. As soon as I read it, I remembered. Of course, the women! Mary Magdalene. Magdelene—The Seven Devils by Marie Howe. That was the poem I needed. A meditation on what those devils were that Jesus cast out of her.

Ok the first was that I was so busy.
The second that I might make the wrong choice,
because I had decided to take that plane that day,
that flight, before noon, so as to arrive early
and, I shouldn’t have wanted that.
The third was that if I walked past the certain place on the street
the house would blow up.
The fourth was that I was made of guts and blood with a thin layer
of skin lightly thrown over the whole thing.

The fifth was that the dead seemed more alive to me than the living

The sixth — if I touched my right arm I had to touch my left arm, and if I
touched the left arm a little harder than I’d first touched the right then I 
had
to retouch the left and then touch the right again so it would be even.

The seventh — I knew I was breathing the expelled breath of everything that
was alive and I couldn’t stand it

This is just a snippet of Howe’s brilliant poem. I know there is academic debate about whether Mary Magdalene is the same Mary of the Mary and Martha gospel story in Luke, but I like to think they are one and the same, that Mary’s “devils” were not the sexual ones so often assigned to women, but ones of trying so hard to do right, to be perfect, that she made herself crazy, unable to engage in the human interactions that really matter. This is what she is freed from, and why when Jesus visits her and her sister Martha, Mary sits with Jesus, talking with him, while Martha scurries about the house cleaning and cooking. Martha is still trying to get everything right, to follow all the rules of womanhood. If you know the story, you know that Martha gets angry and asks Jesus to order Mary to help her, to which Jesus says,

Martha, Martha, you are anxious and worried about many things. There is need of only one thing. Mary has chosen the better part and it will not be taken from her.

There is no right thing to do, no material perfection to attain. There is only the command to be here now. I guess this is ultimately what I am trying to get at, that women have some power to throw aside this patriarchal bullshit. So often we hold ourselves hostage to these rules we think are out there because we want so desperately to feel some sense of power and control over our lives. We think if the laundry is done and folded just right and our body is the right size and shape and our children are excelling in the right activities that we can somehow earn our right to be here. That is the trick the patriarchal devils play on us. They make us believe we are fundamentally unworthy and at fault. If we had done things right there wouldn’t have been an abuser or an alcoholic parent or a partner that left us. I like to think Jesus called bullshit on that.

The corollary is that we can’t cast out these devils alone. For me the message of Easter is that God wants to help us without any conditions other than be. here. now. He gives that message to Mary. He tells Martha not to shame her sister, but to join her. The ultimate commandment is to love one another, and even if Jesus and God are not your thing, I hope you will be with me on this much: if we want to cast out our devils we must have compassion for ourselves and for all the other women who are struggling. Black, white, or brown; rich or poor; gay or straight; co-sleeping or sleep training; breast or bottle; and, all the other shit (significant and insignificant) that we allow to divide us—we need to stop that madness and support one another.

At the moment I lost my cool in the middle of that crowded church I felt completely and utterly alone. If another woman had stopped me and said “I know. It’s hard. You got them all dressed up and here on time. You done good, and you don’t have to do anything more.” I think I would have been OK. But it didn’t happen. And it rarely ever does. We stay in our cocoons, pretend we don’t see these little moments of daily struggle. I am as guilty as anyone, but I want that to change. If I can show more compassion for others, maybe I can learn to have that same compassion for myself and stop wasting so much time folding the fucking towels.

For my part, I’m going back to my roots and gathering inspiration from the counter cultural women of my Catholic faith: from medieval mystic Margery Kempe, who freed herself from the strictures of middle-class marriage,  preached the gospels, wrote the first autobiography in English, and had sex with Jesus (no joke. read her book.) to the Nuns on The Bus, who fight for social justice across the U.S., and Sister Helen Prejean, who never tires in her fight against capital punishment. These are women who call bullshit on society’s way of doing business. Women fighting the good fight. More of this please.

I’m not a nun. I’m not Gloria Steinem or Angela Davis either. But I can break the cycle of patriarchal bullshit in small ways, by reaching out to the women I see every day and letting them know that they can put down the makeup brush, the mop, the spatula, the baby carrier, and the boardroom notepad—whatever perfection they are seeking—and reach out for that human support we all need so much so that we don’t feel alone in the crowd.

image of jesus preaching with text: "The patriarchy? I call bullshit on that."

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