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.

Writing Ethics for Monstrous Times

December 4, 2017 By Carrie Lamanna

Black and white photo of an angel hiding her face with her hands taken from belowMy writing practice has gone off the rails and getting back on track has been an enormous struggle. I am tired, and angry, and sad. Every day I wake up, look at my phone and greet the day’s tragedy or injustice. A bombing. A shooting. Another sexual predator exposed. Another assault on our democracy by Congress and this monstrous presidency. It’s exhausting. And I’m white, straight, cisgendered, and middle class and thus reasonably sheltered from the fallout. I’m one of the lucky ones.

Each day I try to write something meaningful, but most of the time I fail. My hard drive is littered with abandoned words. Once clear thoughts lost in a cloud of data. It feels more urgent than ever to write something, anything, in support of the resistance, but the news stories and the emotions they bring fly at me so fast that some days all I can manage to do is duck my head and scream “fuck you” into the void.

The demands of daily life are even more annoying than usual because I am more annoyed than usual. I find myself cursing at the piles of dirty laundry as I walk past them on the way to the kitchen in the morning. Once there I am greeted by my children’s shrieking. I haven’t even had a sip of coffee and they are talking over one another without stopping in a fierce battle for my attention. As I am prying their hands off the hem of my pajama top, my husband looks up from the newspaper (somehow he is able to read through all this chaos) to remind me that today is the Thanksgiving party at our son’s preschool, so I need to be there at 11:00. Feel my my chest tighten against my attempted cleansing breath as I silently wonder when I will ever have the time and mental space to write again. Every woman I know who struggles to jam writing into the cracks between a full time job and parenting has these moments. I am not special. I am so ordinary I start to feel meaningless.

Maybe all this is why I found Claire Dederer’s essay “What Do We Do with the Art of Monstrous Men?” so frustrating. I read the first two-thirds of the essay with great interest. She was grappling with an important question we are left with every time a man whose movies or writing or music we love is outed as a sexual predator. Dederer does this by examining her own previous love of Woody Allen films, a love soured by his predatory behavior towards his step daughter, and now wife, Soon-Yi. She seems genuinely angry at the men who tell her she has to view Allen’s films on their aesthetic value alone. She rejects her literary training that says the artist’s life has no bearing on his work.

Then the essay takes an unexpected turn and attempts to equate the monstrous behavior of men like Allen, Weinstein, Polanski, and Louis C.K. with the “monstrous selfishness” female artists have to display in order to finish their work. After telling us about a fellow writer and friend whose husband accuses her of abandoning him and the children to finish her latest short story, Dederer writes

My friend and I had done nothing more monstrous than expecting someone to mind our children while we finished our work. That’s not as bad as rape or even, say, forcing someone to watch while you jerk off into a potted plant. It might sound as though I’m conflating two things—male predators and female finishers—in a troubling way. And I am. Because when women do what needs to be done in order to write or make art, we sometimes feel monstrous. And others are quick to describe us that way.

I expected what follows that paragraph to be an analysis of how our culture allows men a monstrous dominance and control over women—a dominance that ruins lives. I expected Dederer to point out that their monstrousness is protected and encouraged, while women are unjustly punished and called monsters for desiring any artistic creation of our own. We are monsters for spending our energy on ourselves instead of on the nurturing of husbands and children. We are monstrous for subverting male dominance instead of being subservient to it.

That would have been a satisfying ending to the essay, but instead she avoids the analysis and ends by saying we are no closer to answering the essay’s central question than we were when we started. In fact, she ends by emphasizing that maybe anyone who makes art is a monster to some degree. Think about that for a moment. Dederer ends an essay about what to do with the art left behind by monstrous men, like Roman Polanski who raped a 13 year old girl, with a flip philosophical observation that maybe we are all monsters. That maybe missing your kid’s piano recital to finish an essay is in the same moral category as raping children. WHAT. THE. FUCK.

It may seem like a cute literary party game to wonder if all art, all ambition, requires some level of monstrousness, but the stakes are too high to sit back and pretend that such philosophical musing is anything but patriarchal ideology hiding behind a thin veil of logic. The brave women outing sexual harassment and abuse by monstrous men are exposing that the world is, and always has been, a dangerous place for women. To turn the essay on women and say, “Well, maybe you’re monstrous too” is irresponsible writing and the height of gas lighting. This is the same sort of privileged writing on display in Richard Fausset’s NYT article about the well mannered Nazi next door in Ohio. Fausset claims his objective was to show how “normal” white supremacists can seem, but, as so many have pointed out, he failed because he did not then show how such monstrous racism, while it may be common (just like predatory sexual behavior), it is most definitely not normal—not something we should accept as part of a spectrum of human behavior or belief.

Behavior that is a threat to others must be thrown into relief because if everything is monstrous, then nothing is truly outside the bounds of acceptability. The violence and hatred that are the tools of white supremacist patriarchy require not the false logic of philosophical questions and detached journalism, but the white hot light of a cultural analysis that exposes its monstrousness for all to see.

Writing as resistance: A post-retreat manifesto

June 6, 2017 By Carrie Lamanna

The retreat* is over. My flight back from California was delayed, so I didn’t arrive home until well after midnight. Somehow this felt right. I crept back into my life, hour by hour, mile by mile in the dark of night, returning from my encampment in the wilderness to the confines of respectable society with its dinner parties and playdates. I snuck in and planted my seeds of dissent throughout the house. I am a renegade after all.

renegade (n)black and white photo of a Mardi Gras mask hung from a tree

  1. a deserter from one faith, cause, or allegiance to another
  2. an individual who rejects lawful or conventional behavior

synonyms
apostate, defector, dissident, escapee, fugitive, heretic, iconoclast, insurgent, mutineer, nonconformist, outcast, outlaw, rebel, revolutionary

Writing will do that to you. These women will do that to you. Turn you into a renegade—a dissident, heretic, outcast, outlaw. All eleven of us have defected from the bullshit politeness that requires us to say we are fine, that everything is fine. It’s fine when our misogynistic boss belittles us. It’s fine when people call our writing “hobby” cute. It’s fine that we are expected to give our partners and kids all our physical and emotional energy. It’s fine that we don’t have a room of our own unless you count stolen minutes locked in the bathroom with a smart phone and a bottle of bourbon. It’s fine that our President grabs pussies and shouts “lock her up” and that our Vice President thinks The Handmaid’s Tale is a how-to book.

But it has never been fine. We have been insurgents all along. Waiting for our moment, which is finally here. The seeds have sprouted, and I am writing. This is my renegade manifesto.

  1. I write to undo the cultural brainwashing, to remind myself there is nothing wrong with me—that there are multiple ways to think and be.
  2. I write to connect with others who feel like closet weirdos—because we need to know we are not alone.
  3. I write because language facilitates action—and revolution is the only way we change this fucking system.

*For the second year in a row, I went to a secluded spot in the woods of northern California for a week-long writing retreat with the most badass women I will ever meet. It is a magical place where the coffee is always hot and the fires burn long and hot.

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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