Favorite Books (and Plays) 2021
The Shadow King: Ekphrastic terror and haunting music
The Vanishing Half
The House of Breath
Klara and the Sun: It’s no Never Let Me Go, but Ishiguro makes an interesting attempt to imagine the mind of a non-human
Macbeth, Othello, and The Merchant of Venice: I’m slowly reading through all of the Shakespeare plays that I missed during my first four decades. These three are the last of the unforgivable omissions, with Macbeth’s wintry, witchy poetry my favorite.
Other Minds: The Octopus and the Evolution of Intelligent Life: A great companion to . . .
Favorite Films 2021 Continue reading
One of my employers, the University of Victoria, turns 58 this year. Its late middle age coincides with a profound shift in pedagogy, as well as the onset of the post-pandemic period. (It will inevitably be called that though more pandemics are sure to follow in our unsustainable world, making that moniker itself unsustainable.) Two pedagogical trends seem worthy of wider interest in this post-pandemic jungle, especially for those of us living with chronic physical and mental health issues: trauma-informed pedagogy and curricula designed around the Sustainable Development Goals (SDGs). Continue reading
This month, I’d like to post links to recent interviews and readings rather than a written piece, partly because it’s still August as I prepare this entry, and I’m feeling late-summer lazy.
First, I want to share a link to an interview I did with the wonderful Rebecca Gagan, Assistant Professor of English at the University of Victoria and the inspired mind behind the podcast, “Waving, not Drowning” (title inspired by Stevie Smith’s poem, “Not Waving, But Drowning”). Rebecca is doing important work by interviewing faculty and staff about their own challenges with mental health as students and how they developed resilience, in the hopes of offering support to current students. But I was also interested in sharing my current and past struggles with mental illness and lupus because I feel that we need a much more open conversation about faculty and staff health at colleges and universities, particularly as we return to campuses impacted by COVID-19. This is especially the case at universities in the United States, which rely more and more on adjunct and associate faculty who may not have any health care coverage through their jobs. Even as we teachers are striving to support our more vulnerable students, our own vulnerability must be admitted and considered as part of the university ecosystem.
Interview with Rebecca Gagan on “Waving, not Drowning” from August 6, 2021: https://www.instagram.com/p/CSPQoKDl2eS/
And here is a link to my reading of the first three sections of the essay, “A Woman in Trouble: My Life and Illnesses Filtered Through Twin Peaks,” published by Witness Magazine in their Spring 2021 issue: https://youtu.be/SxFmGvXrFi4
Given my usual literary preoccupations, which include equity within medical care, the title of this essay may seem like a spoof of my own writings. But it’s not. To me, the topic is deadly serious, as my husband Mark and I are the proud parents of Kuma, a bold, beautiful, loyal, 10-year-old Bengal cat.
Anti-Bengal bias is present, and prevalent, among vets. Bengals are the Borderline Personality Disorder patients of veterinary medicine, immediately stereotyped as “difficult.” It’s true that Bengal cats bear some savage DNA, an atavistic wildness, due to an Asian leopard cat ancestor, generations back. They don’t like to be prodded by strangers and may hiss and fight to get away from a physical exam. But Bengal cats are, in many ways, more domesticated than most domestic cats. Kuma waits for Mark by the door when he goes out, a feline Hachiko. He happily walks on a leash. He is gentle, if cautious, with strangers who want to pet him, including the many children who flock to him during our strolls. Continue reading
In The Body in Pain, Elaine Scarry talks about how physical pain steals language. Grief robs something else: movement. It paralyzes. When grief is in response to someone’s death, the irony is that they have moved on, but we survivors are stock-still.
A few days ago, my father died. People who have read my essay, “The Man in White Underwear Thinks I’m Crazy,” will know that his and my relationship was irrevocably fractured. I hadn’t spoken with him for several years. I don’t feel that I didn’t get to say what I wanted. I feel that I didn’t get the time to think of what I might have said.
Now, as I’m mourning, it’s not that I can’t describe my grief in language. I could. Grief is the swell of a wave that never breaks; it’s the broken edges of pottery not patched with gold; it’s an hour of lead; it’s soot and ash; it’s a black crow feathering the heart.
But I just don’t have the energy.
There are places I can’t go. I used to cry promiscuously. I used to thrill and hum like a cathedral spire. My journeys stay close to home today.
Maybe I would say to him: I was built for joy as well as suffering. But not now.
Fall 2016: One Ill Body
Donald Trump is elected president on November 8, 2016. A few days later, I start to weaken. At first, I think I’m just suffering from somaticized depression. Who isn’t? But by the following week, my temperature has climbed to 105 degrees. By the end of November, I can’t walk and am admitted to the hospital. Three days later, I am diagnosed with systemic lupus. The average lupus patient, with her chameleonic symptoms, takes six years to be properly diagnosed. Perhaps the fever—or the political crisis—has imploded time.
Meanwhile, bitter partisanship cleaves the United States in two. At the time, I am teaching in Kofu, Japan, but living abroad can sensitize you to the bumps and sways of your native land, like how some drivers feel carsick when they’re made passengers. If you don’t enjoy the illusion of control, sudden movements alarm you even more. Continue reading
While reading The Hole, the second novel by Japanese author Hiroko Oyamada to appear in English, I recalled the saying, “出る釘は打たれる”—the nail that sticks out must be hammered down. It’s an indictment of Japanese society’s pressure to conform, though this ubiquitous maxim does its own amount of hammering. In reality, Japan is less homogenous than it suggests, with rebellious grandmothers dyeing their hair purple while the nation’s artists, designers, directors, and dancers push the boundaries of the global avant-garde. Perhaps alert to the irony, Oyamada chooses to literalize this saying as her characters sink into human-sized cavities in the ground. Continue reading
I wrote this piece last year, but I think its message is still relevant.
During a 1961 session with photographer Eikoh Hosoe, the Japanese writer Yukio Mishima shared his special gift: He could keep his eyes open, without blinking, for up to two minutes. This ability came in handy when modeling and could serve as a metaphor for his novels. In particular, his Sea of Fertility tetralogy, completed nine years later, fixates on the violence of watching. It seems almost inevitable, in hindsight, that on the day he finished it, Mishima would force the world to watch him die. We’ve been speaking of the male gaze for decades, but Mishima pioneered the forced gaze.
I specialized in modern Japanese literature during graduate school, and when I lived in Japan, people would query me about my favorite writers. I learned quickly never to mention Mishima. He’s the country’s disowned child. He drew attention to Japan for all the wrong reasons, and even today, his name is a billboard for national shame. Continue reading
“A 1939 American Civil War epic known for its racism. To learn more about Black lives in America, search for ‘Black Lives Matter.’”
(Actual description of Gone with the Wind on Netflix)
- Gone with the Wind, continued: That you would even click on this disgrace is testament to your deplorability. You’re the reason Afro-pessimism exists. Ta-Nehisi Coates should pen a long letter gently excoriating your white privilege. And no, lusting after the Duke on Bridgerton doesn’t mean you’re woke.
- Schindler’s List: You like your Holocaust fare lite, don’t you? What, you’re too busy to watch Shoah? If you’re going to indulge in this pro-German, apologist kitsch, you might as well slap a Camp Auschwitz t-shirt on yourself and descend on Capitol Hill.
I’ve been thinking a lot about disembodiment lately, probably because I spend hours holding court in Zoom’s kingdom of floating heads. As I discuss literature about illness with my students, I savor the irony: we’re discussing texts obsessed with the body even as we’re estranged from each other’s.
Literature glories in disembodiment. In fiction from around the world, limbs disappear. Whole bodies fade. Human flesh is lost in fabric or spirited away to spectral form. Sometimes, these happenings serve as political allegories or erotic fantasies. In other cases, they dissect notions of identity, memory, gender norms, racism, or cultures of violence.
Inspired by our current predicament, I decided to anatomize the literary body of works about female disembodiment through fiction and nonfiction by Yoko Ogawa, Yasunari Kawabata, Carmen Maria Machado, Gaurav Monga, Anne Boyer, Murasaki Shikibu, and Toni Morrison.
I didn’t read as much as I ordinarily do this year, despite the quarantines. Instead, I taught 12 courses, designed two new literature courses, did major revisions of my two books-in-progress, wrote a handful of new essays, and bought my first home. Exhaustion and exhilaration went side by side. But believe me, I know how lucky I am to be busy with work during a pandemic.
I also watched fewer new films, but I did indulge in a ton of television, and I enjoyed many of the books I did finish. So here goes: Continue reading
“Distance is the soul of beauty.”
– Simone Weil
“The best views in Victoria are of another country,” poet Nicholas Bradley said. In spring 2019, I invited him to speak to my class of international students at Royal Roads University, just outside of Victoria on Vancouver Island. Professor Bradley was delivering his talk in a third-floor room whose suite of windows offered a panorama of peaks he’d written about in his poetry, including that of Mount Olympus.
However, there is nothing to view, just a poignant vibration, at one important spot before Mount Olympus. Twenty kilometers down the Strait, as the crow flies, the Canadian border touches palms with that of the United States. Two nations straining at one another as if curious beasts separated by glass.
Having been born in the United States and recently become a Canadian permanent resident through my husband, I have one hand on each side.
Staring out the windows of that third-floor room, I saw the mountains surge toward me, their snowy peaks like memories foaming at the mouth.
“There’s something useful about being able to view your country from a distance,” Professor Bradley assured us.
Rebecca Solnit wrote an essay about regarding San Francisco, where I lived for a decade, from across the water in redwood-rich (and just rich) Marin County: “Some things we have only as long as they remain lost, some things are not lost only so long as they are distant.”
I agree with both of them. Distance is clarity, sharpened on a far wind.
The year 2020 has brought, along with the cataclysms of COVID-19, police brutality, and the U.S. presidential election, at least one consolation: a bento box full of translated novels by Japanese women. Mieko Kawakami’s Breast and Eggs dropped along with the cherry blossoms this past spring, and in October, Aoko Matsuda’s Where the Wild Ladies Are will infuse Japanese folktales with feminism while Hiroko Oyamada’s The Hole tumbles down fantastical rabbit holes. I just finished another novel by Oyamada, The Factory, and Sayaka Murata’s Convenience Store Woman, which both appeared last year in English after being published and celebrated in Japan earlier in the twenty-tens. Using different styles and tones, the two books take stock of one of the many things COVID-19 has altered, perhaps forever: the workplace.
An international bestseller, Convenience Store Woman welcomes the reader into the brightly-lit embrace of that revered Japanese institution: the 24-hour convini. Just glimpsing the title flooded me with nostalgia for my years spent in Japan. Whether you live in Tokyo or some backwater town, the local 7-Eleven or Family Mart is the neighborhood cynosure. When I first lived in Tokyo a quarter century ago, before the smartphone era, one of the few ways to navigate a city of 14 million that lacked well-planned streets and sequentially numbered houses was by detailed maps. Convenience stores took pride of place on them, guiding lost travelers like lighthouse beacons. Even today, any rental listing in Japan will include the distance to the nearest convenience store.
Murata frequently compares these glassy oases to aquariums, but when you’re stumbling home from the last train, drunk and world-weary, and are greeted by one of their tinny-voiced salespeople while you purchase your Pocari Sweat, they take on the status of something more elemental and comforting—the quick-stop as bear hug. All is right within them because, as one customer keeps commenting in Convenience Store Woman, “This place really doesn’t ever change, does it?” In this way, convenience stores are the antithesis of the Japanese aesthetic of mono no aware, an appreciation of beauty that changes and decays, which has supercharged the literary canon for centuries.
Canadian English is an abomination. At first, I wholly rejected its infiltration into my writing. But I’m currently working on one essay for an American editor and another for a Canadian, and I can’t deny it any longer: I’m starting to lose my grip on superior orthography. These days, my finger twitches near the “s” when I type “analyze.”
I refuse to apologize for my pride in American English. After all, the U.S. doesn’t have a lot going for it these days, especially compared to Canada. Up until recently, I could only find three things that were unquestionably better in my home country: the American work ethic, our post office (you do not want to see the prices and reliability of a privatized mail system like Canada’s), and our version of English. Needless to say, the post office is fast dropping from the list. So now I’m just left with the work ethic—try getting any work done on your new home during the summer here, pandemic or no—and American English. And in my case, work and language are inextricably linked.
Canadian English is more or less British English, with just enough fluidity across the Atlantic to make things truly unbearable for anyone trying to school young people in its tending.
May is Lupus Awareness Month, so in its honor,I’m sharing an essay about how recent events are impacting lupus patients.
The optics haven’t been great when it comes to COVID-19, the United States government, and race. Trump has referred to it as the “Chinese virus”, and the barrage of anti-Chinese rhetoric in general is spurring outrage among many of my international students. Passengers from the coronavirus-afflicted Grand Princess were directed to disembark in Oakland, one of America’s most diverse cities, rather than San Francisco, its wealthier and whiter neighbor. Now, thanks to Donald Trump’s penchant for magical thinking, Silicon Valley billionaires, and metastasizing misinformation, a new population of people of color is imperiled.
Since mid-March, and after nudges from red-pilled Elon Musk and Oracle CTO Larry Ellison, Trump has been hawking the antimalarial drug hydroxychloroquine (sold under the brand name Plaquenil) as a coronavirus miracle cure despite little concrete evidence to support his claims. He is right about one thing, though. For many people with systemic lupus and rheumatoid arthritis, hydroxychloroquine is truly miraculous.
It has been for me. I’m one of those “with architecture primed for ruin,” in the words of poet Fady Joudah. Three and a half years ago, I was diagnosed with systemic lupus while teaching literature and creative writing in Kofu, Japan. The immune system of a person with lupus turns against her, attacking internal organs, joints, and/or skin; the disease is named after a rash common among its victims, said to resemble a wolf’s face.
We’ll weep into sleeves
Of richly patterned brocade
Beneath the full moon.
As the cherry blossoms fall,
Just don’t sneeze on me, okay?
Behind paper screens
You are barely visible.
It’s not a bad thing—
Distance will inflame desire.
No, really, stay over there.
The warbler wakes us.
As you dress, I ink a poem:
Love’s color may fade,
But I won’t forget the one
Who leaves hand sanitizer.
Sheltering in place,
We play the koto for days.
In the wisteria room.
You are getting on my nerves.
Summer irises . . .
Tweeting like the nightingale,
Our emperor claims
This warmth will banish the plague
Caused by Mongols or Chinese.
Copyright © Cynthia Gralla, 2020
Social distancing. Flattening the curve. Sheltering in place. Lockdowns. R naughts. My vocabulary has exploded along with my stress levels these past few weeks. In addition, I had the grim pleasure of seeing the world introduced to “hydroxychloroquine,” a word I know all too well because this medication keeps my immune system from killing me.
Illness always changes language, just as the language we use for diseases colors our understanding of the world and people around us. Terminology encodes stigma as well as our hopes for assessment, understanding, and healing. This stigma runs deep. I’m convinced, in fact, that illness is the final taboo among otherwise enlightened people. No serious university will refuse to hire someone because of their sexuality, gender identification, race, ethnicity, or physical ability. But what if a hiring committee were to find out about someone’s history of mental or physical chronic illness? Unfortunately, I think such a history would make many otherwise smart people pause.