Tuesday, December 20, 2016

Take a Forgiveness Journey Today.

All of us are on a life journey.

We get to choose the kind of journey we are on.

Today is the perfect time to embark on a forgiveness journey.

What is your life like when you are on a forgiveness journey? And what is your life like when you are on an "unforgiveness" journey. ["Unforgiveness" isn't a word, but it should be, and I use it here and Christina Baldwin uses it because it communicates so well.]

[This month's entry is adapted from "Life's Companion: Journal Writing as a Spiritual Quest" by Christina Baldwin)

As Christina Baldwin wrote, "Forgiveness is the act of admitting we are like other people.

"We are prone to make mistakes that cause confusion, inflict pain, and miscommunicate our intentions.

[I would add, "One of those mistakes we make is becoming angry."]

"We are the recipients of these human errors and [we are] the perpetrators [of them.]

"There is no way we can avoid hurting others or being hurt by others.

 

"This is the nature of imperfection.

So, today I ask you, my EWA reader: Are you or have you been on an unforgiving journey?

"When you will not forgive someone, you fill your life with resentment, paranoia, isolation, righteous indignation, vindictiveness. You take assurance that your perceptions and actions are justified because of the wrong that has been done you. You withhold yourself from the human community.

"When you are unforgiven [by someone else], your life is filled with recrimination, self-abuse, isolation, fear of further accusation, shame that you have done something considered unforgivable. You withhold yourself from the human community.

"What results from either of these tracks are two crippled human beings, two crippling experiences, and two states of isolation from the spiritual journey. Both parties are in hell, and the only way out is for reconciliation to occur.

"You must decide: Are you going on a journey to see what love can accomplish, or are you going on a journey to see what revenge, blame, and hostility can accomplish? When looked at in this way, the choice seems obvious.

"But really now... [Think about it carefully.]

"A tiny bit of blame seems so innocuous and justified.

"A smidgen of hostility appears easily justified.

"It's so tempting to conjure up revenge as a sweet reward, isn't it?

"When you are on that journey WITH THOSE FEELINGS those things seem minor.

"You may not consider the consequences.

[So decide: What journey are you on? And this is so very important:] "Forgiveness is a skill that can be learned."

[Please remember:] "The journey is fragile. [I would add, "It is most important."]

"SO NOW TELL ME:  [You decide.] WHAT JOURNEY ARE YOU ON?"

                                                           

--Christina Baldwin

I wish Happy Holidays to all my subscribers. And may God bless each and every one of you.

Monday, October 10, 2016

Here's What I Love about Christopher Vogler's "The Writer's Journey."

Christopher Vogler's thesis underscoring his entire body of work is that a certain kind of story has an amazing power to attract readers and viewers and turn them into ardent fans.

The author believes that "all stories consist of a few common structural elements found universally in myths, fairy tales, dreams and movies. These are known collectively as The Hero's Journey."

Here's what I love about Vogler: His assertion that writers have tremendous power to lift up and heal their readers as well as themselves from traumas and hurts.

Vogler wants all writers of every stripe to become aware of the hero-story structure so that they can tap into and leverage the magical powers of this kind of story. He writes that, depending on how they tell their hero stories, writers have the power to: 

-Leave this world a better place than they found it.

-Heal peoples' hurts, traumas, fears, recurring nightmares, etc., everything that keeps them down. Writers can heal themselves, too.

-Help people grow emotionally and live on a higher plane, with more emotional intelligence.

-Inspire and instruct people on how to deal more effectively with practical yet difficult-to-solve life problems; learn how to create better and more trusting and satisfying relationships; and learn how to become more human and vulnerable, and how to grow one's own humanity.

In my view, Vogler exalts the role of the storyteller to be that of a creator working alongside the ultimate creator, God, to improve and/or fix the world.

 

I stated another reason I admire Vogler's book in my June EWA:  "In his book Vogler not only gives us tools for understanding our own life story better; he also gives storytellers guidance on how to tap into powerful myths as they go about structuring their stories."

Notice that word, "structuring." This is a book primarily about story structure. Vogler believes that when a story is structured so that it borrows from ancient myth or personal hero myths, it can have tremendous reader appeal as a book as well as  viewer appeal as a movie.

For example, the perennial popularity of Star Wars stems from the way it interprets personal hero myth, telling an epic story that shares certain elements found in ancient myths.

 

Think of this book as an "instruction manual on the art of being human," or to put it another way, "on the art of being a complete human being."

The author sets out the communication objective for this book in the Preface to his Second Edition: "In this book I describe the set of concepts known as 'The Hero's Journey' drawn from the psychology of Carl G. Jung and the mythic studies of Joseph Campbell. I tried to relate those ideas to contemporary storytelling, hoping to create a writer's guide to those valuable gifts from our innermost selves and our most distant past. I came looking for design principals of storytelling, but on the road I found something more: a set of principles for living. I came to believe that the Hero's Journey is nothing less than a handbook for life, a complete instruction manual in the art of being human."

This is a key thought: "The Hero's Journey is not an invention, but an observation," writes Vogler. "It is a recognition of a beautiful design, a set of principles that govern the conduct of life and the world of storytelling the way physics and chemistry govern the physical world."

Next month I'll conclude my discusssion of The Writer's Journey by describing six types of flawed heroes and eight kinds of archetypes.

Monday, August 22, 2016

What if, in the end, there really is only one story, the most powerful ever told?

Last month I wrote, "According to an excellent summary I've found online (no author given), The Hero's Journey is a pattern of narrative identified by the American scholar, Joseph Campbell, that appears in drama, storytelling, myth, religious ritual and psychological development."

According to Vogler, in his book The Writer's Journey: Mythic Structure for Writers (Third Edition), "In his study of world hero myths, Campbell discovered that they are all basically the same story, retold endlessly in infinite variations. He found that all story-telling, consciously or not, follows the ancient patterns of myth, and that all stories, from the crudest jokes to the highest flights of literature, can be understood in terms of the hero myth, or the "mono-myth" whose principles he lays out in his book.

"The theme of the hero myth is universal, occurring in every culture, in every time; it is as infinitely varied as the human race itself, and yet its basic form remains the same.

"The repeating characters of the hero myth such as the young hero, the wise old man or woman, the shape-shifting man or woman, and the shadowy antagonist are identical to the archetypes of the human mind, as revealed in dreams. That's why myths and stories constructed on the mythological model strike us as psychologically true.

"Such stories are true models of the workings of the human mind, true maps of the psyche. They are psychologically valid and realistic even when they portray fantastic, impossible, unreal events." (This explains the success of fantasy classics such The Lord of the Rings, and the more current crop of successful fantasy novels including The Harry Potter Series.)

"This accounts for the universal power of such stories. Stories build on the model of the hero myth have an appeal that can be felt by everyone because they spring from a universal source in the collective unconscious, and because they reflect universal concerns.

"They deal with the child-like but universal questions: Who am I? Where did I come from? Where will I go when I die? What is good, and what is evil? What must I do about it? What will tomorrow be like? Where did yesterday go? Is there anybody else out there?"

Campbell gives a condensed version of the basic hero myth. Vogler restates the basic story in twelve "story stages" organized below in three major dramatic "acts" that can be found in all stories and dramas.

Act I – Separation from the Ordinary World & The hero's decision to act.

1. Ordinary World. Most hero stories begin in the ordinary, mundane, everyday world. Think of The Wizard of Oz before the tornado. But there's often a tension going on either inside or around the main protagonist; we often detect a certain unease about the character or about something that is about to happen that allows the audience to identify with the character. The main character is often being pulled in different directions, and this causes stress that allows us the reader or viewer to identify with that character.

2. Call to Adventure. The hero is presented with a problem or challenge so pressing she or he must go on the quest.  "In Star Wars, think of Princess Leia's desperate holographic message to wise, old Obi Wan Kenobi, who asks Luke to join in the quest. For example: Leia has been snatched by evil Darth Vadar. Her rescue is vital to restoring the normal balance of the universe."

3.Refusal of the Call. The hero is afraid. He turns down the call to adventure out of fear of the unknown or doubts about his capabilities. He's no hero, he's just a regular person. "At this point, Luke refuses Obi Wan's Call to Adventure, and returns to the farmhouse of his aunt and uncle, only to find they have been killed by the Emperor's storm troopers. Suddenly Luke is no longer reluctant. He is eager to undertake the adventure."

4. Meeting with the Mentor. The mentor is usually a wise old man or woman who gives the Hero valuable advice and gets him over his fears. "The Mentor may appear as a wise old wizard (Star Wars), a tough drill sergeant (An Officer and a Gentleman), or a grizzled old boxing coach (Rocky). In Jaws, it's the crusty Robert Shaw character who knows all about sharks."

5. Crossing the First Threshold. The hero commits to the adventure and crosses the first threshold. He's now committed to the adventure.  Because the hero has now decided to act, this is the end of Act I. "This is the moment at which the story takes off and the adventure gets going. The balloon goes up, the romance begins, the spaceship blasts off, the wagon train gets rolling. Dorothy sets out on the Yellow Brick Road. The hero is now committed and there is no turning back."

Act II – Descent into Crisis. What happens when the hero acts?

6. Tests, Allies & Enemies. Now that the hero has gotten into action, "he encounters new challenges and Texts, makes Allies and Enemies and begins to learn the rules of the Special World."  Saloons and seedy bars are good places for these scenes to happen.  In Casablanca it's Rick's Café. In Star Wars, it's that bar with those crazy space aliens. We see the main character and his pals interacting with one another. Character development happens in this phase of the story, as our hero is put under stress and has to produce results."

7. Approach to the Inmost Cave. In mythology, "the hero may have to descend into hell to rescue a loved one (Orpheus), into a cave to fight a dragon and win a treasure (Sigurd in Norse myth), or into a labyrinth to confront a monster (Theseus and the Minotaur.)" In Star Wars, the Approach to the Inmost Cave is Luke Skywalker being sucked into the Death Star to face Darth Vader and rescue Princess Leia. In Indiana Jones and the Temple of Doom, the inmost cave is the Temple of Doom itself. 

8. Central Ordeal. "Here the hero's fortunes hit bottom in a direct confrontation with his greatest fear. In the Biblical story of Jonah, it's when Jonah is "in the belly of the beast." In E.T., it's when the little guy appears to die on the operating table.  "In romantic comedies the death faced by the hero may simply be the temporary death of the hero." "At this point in Beverly Hills Cop, Alex Foley has a gun pointed at his head." At this point in the story, we the viewers/readers of the story identify with the principal protagonist so closely that whatever happens to the hero seems to happen to us."

9. Reward (Seizing the sword). The Hero finally takes possession of what she or he has been questing after. "In Star Wars, Luke rescues Princess Leia and captures the plans of the Death Star, keys to defeating Darth Vadar."

Act III – Return. How does the Hero integrate new understandings about life and what is important about life into his or her personality or psychology?

10.The road back.  "Our Hero isn't done yet. He must confront the dark forces of the Ordeal. If the Hero hasn't reconciled with the Gods, they may come screaming after him or her. The best chase scenes spring up at this point of the story. For example, "Luke and Leia are furiously pursued by Darth Vader as they escape the Death Star."

11. Resurrection.  "The hero who has been in the realm of the dead must be reborn and cleansed in one last Ordeal of death and Resurrection before returning back to the Ordinary World of the living. Axel Foley in Beverly Hills Cop once again faces death at the hands of the villain but is rescued by the intervention of the Beverly Hills Police Force. Axel Foley emerges as a more complete human being."

12. Return with the Elexir. The hero returns to the Ordinary World, but making it meaningful means bring with him or her, some elixir, treasure or lesson from the Special World. "Dorothy returns to Kansas with the knowledge that she is loved. E.T. returns home with the experience of friendship with humans. Luke Skywalker defeats Darth Vader and restores peace and order to the galaxy. Sometimes the Elixir is treasure won on the quest, but it may be love, freedom, wisdom or the knowledge that the Special World exists and can be survived."

So, this is the 12-step mythical, archetypal story that creates a strong connection with the reader's or, in the case of a movie, the viewer's heart.

Can it also be applied to a literary fiction novel in a way that is highly original? Can it cause the reader to engage with the fiction without necessarily being aware of the hero journey achetype? Absolutely. But it takes a writer who comes to this archetypal story with his or her independent view of story, not someone trying to copy this 12-step formula.

In my view, there's something extremely elemental, ineluctable, and involving about these archetypal myths. When handled correctly, hero-journey stories create page-turners readers cannot put down and movie-goers are compelled to see. Next month I'll discuss the various kinds of heroes and storytelling archetypes.

Monday, July 25, 2016

Why do some Stories Contain within them a Miracle Power to Heal? And What is that Story?

This month I continue my review of Christopher Vogler's The Writer's Journey: Mythic Structure for Writers (Third Edition).

Christopher Vogler's thesis underscoring his entire body of work is that a certain kind of story has magical powers to attract readers and viewers and make them feel extremely comfortable with and warm about that story.

In addition, Vogler believes that "all stories consist of a few common structural elements found universally in myths, fairy tales, dreams and movies. These are known collectively as The Hero's Journey."

Vogler first became aware of the power of The Hero's Journey as a story structure when he was a child reading nursery tales, ancient myths, and the like. As an adult he read a best-selling book about mythic tales entitled The Hero with a Thousand Faces by Joseph Campbell first published in 1949. That book changed Vogler's  life.

Today Vogler is one of Hollywood's premier story consultants, and a popular speaker on the subjects of screenwriting, movies and myth. He has often consulted for Disney Studios and other major industry players on the story structure of major releases.

In The Writer's Journey: Mythic Structure for Writers, Vogler has brought Joseph Campbell's concepts up to date and made them accessible to an audience that is larger and more diverse than ever. Vogler's incomparable gift for intuitively understanding and being able to express the powerful magic at the heart of The Hero's Journey has been responsible for making his book, "The Writer's Journey" an indispensible guide for novelists and screenplay writers.

Vogler writes, "Understanding these [story] elements [of The Hero's Journey] and their use in modern writing is the object of our quest. Used wisely, these ancient tools of the storyteller's craft still have tremendous power to heal people and make the world a better place."

Vogler wants all writers of every stripe to become aware of the Hero Story structure so that they can tap into its magical powers. Addressing writers, he says:

By tapping into this story-myth, you can leave this world a better place than you found it; You have the power to heal peoples' hurts, traumas, fears, recurring nightmares, etc., everything that keeps people down, that keeps them from feeling whole and integral (just by the way you, the writer, choose to tell your story) You have the power to help people grow emotionally and live on a higher plane. You can help your readers find renewed self-respect and affirm their human dignity, live in a more authentic way and bring more mastery to the way they live their lives. Through the way you choose to tell your stories, you have the ability to inspire and instruct people on how to deal with difficult problems in life; how to create better and more trusting relationships; how to become more human and vulnerable; and how to grow one's humanity.

Vogler exalts the role of the storyteller as a creator working with the ultimate creator, God, to improve and/or fix the world.

 

It should come as no surprise: Vogler sees the role of a story writer as far beyond that of a scribbler of public entertainments who sells his stories in exchange for income. Rather, in Vogler's view, a writer embarking on "the hero's journey" takes power into his or her hands to, as I've already mentioned, literally improve and fix the world and, by so doing, upgrade every one of his readers' quality of life. 

"Oh, come on," you might respond. "Isn't it a little naïve to twist a writer-creator-screenwriter into a spiritual partner of the Godhead, able to redeem mankind with his creative output?" My answer to that is, no, not at all. In my opinion that's what it means to be a creator.

What is The Hero's Journey?

According to an excellent summary I've found online (no author given), "The Hero's Journey is a pattern of narrative identified by the American scholar, Joseph Campbell that appears in drama, storytelling, myth, religious ritual and psychological development. It describes the typical adventure of the archetype known as The Hero, the person who goes out and achieves great deeds on behalf of a group, tribe or civilization."

Last month I mentioned that the word "hero" comes from the Greek; it means "to serve and protect."

The emotional journey of the hero is always one that begins with the hero fulfilling his ego-driven needs ("me, me, me") but who, in time, begins working to help either his group, tribe or civilization. In that respect, the hero story eventually becomes in one way or another the story of self-sacrifice. The hero's "job" (if one can think of it as a job) is to become an integrated human being, to discover his true and authentic self throughout the course of the story.

The reason the hero myth has such wide appeal comes from the hero inevitably having flaws of one kind or another. He or she has inner-conflicts and is torn between love and duty, trust and suspicion, or hope and despair.

As you can see, The Hero's Journey is just that, a journey from point A to point B that mirrors the complexity of many real people's lives, and the maturity many people attain as they move from a purely material and ego-driven view of life to discover that life is ultimately about serving others while holding out against overwhelming odds, fighting for higher principals, and facing up to our worse fears, ultimately, to death itself.

Next month, we'll delve into the twelve story "stations" or stages of the Hero's Journey, and how these stations divide into three major dramatic "acts" (Act I, Act II and Act III) that one finds (in one form or another) in every play, opera, novel and memoir.

Why Do Some Stories Contain within them a Miracle Power to Heal?

Are you on a Life Journey, Searching for a Secret De-Coder Ring? You've found it.

Imagine for a moment that you are in the middle of a journey that doesn't always make sense to you, but, nevertheless, is one that you have always felt was important, and still feels important even today. You wish to remain on this path until the journey ends. No, you're not bored with being on this journey. In fact, you have a sense of anticipation and excitement about where the journey may lead. For the sake of this essay, let's imagine that you can't wait to see how your journey turns out.

That journey is your life.

And now let's imagine that you are traveling along a road, and that one day you happen to look down and there by the side of the road you find a secret de-coder ring (in the form of a book). Someone left it there. Could someone have left it expressly for you?

You pick up the book and open it, and from the first moment you cast your gaze upon its first page and begin reading or de-coding the messages written there, you find this work helps you make sense of all the mysteries you've been struggling with all these years. You can use it to understand your journey at a deeper level. But that's not all.  What if this secret de-coder ring explained everything about life and even explained how to live, while at the same time allowing you to interpret and make sense of everything so that the explanations and your interpretations are always aligned. They never work at cross-purposes. If you came upon such a secret de-coder ring (only it is actually a book) you would exclaim, "Eureka!" You would extoll this book's praises to all your fellow wayfarers who are also journeying on trails and over trodden paths of their own making.

Well, that's how I feel about The Writer's Journey: Mythic Structure for Writers (Third Edition) by Christopher Vogler.

"Eureka!"

In crafting his book Vogler not only gives us tools to understand our own life stories better; he also gives storywriters of all kinds valuable guidance on how to tap into powerful myths as they go about structuring their stories.

Vogler sets out the communication objective for this book in the Preface to his Second Edition: "In this book I describe the set of concepts known as 'The Hero's Journey,' drawn from the depth psychology of Carl G. Jung and the mythic studies of Joseph Campbell. I tried to relate those ideas to contemporary storytelling, hoping to create a writer's guide to those valuable gifts from our innermost selves and our most distant past. I came looking for design principals of storytelling, but on the road I found something more: a set of principles for living. I came to believe that the Hero's Journey is nothing less than a handbook for life, a complete instruction manual in the art of being human."

Vogler believes that try as we writers might, it is difficult for us to resist the temptation of casting either ourselves or a stand-in character in our work as a hero. As any successful writer will tell you, simply undertaking and surviving the creative adventure-journey of writing one's inner story qualifies the author for hero-status. But Vogler goes further, saying that those of us who are not writers can't help but create a hero's journey for ourselves, a journey that tugs at our heartstrings far deeper than any sentimental romance ever could. He says that casting ourselves for such a story is part of being human. Or, conversely, as we weave our story or myth and tell ourselves our story, we create the truly whole, human being that we become as we grow into that role.

"The Hero's Journey is not an invention, but an observation," writes Vogler. " It is a recognition of a beautiful design, a set of principles that govern the conduct of life and the world of storytelling the way physics and chemistry govern the physical world."

Let's focus in on this term "hero" for just a moment. I'll bet we all think we know exactly what we mean when we use that term. It comes from the Greek word heros, that means "To Serve and Protect," which also happens to be the motto of the Los Angeles Police Department. Clearly firemen and police officers can or should always be heroes to us.

However, in real life, as well as in novels, and movies, things can be a bit more complicated. I'll bet you've run across the terms "tragic flaws" or "tragic hero" before. You may even have reason to believe that in your own hero epic story that you are living out, your hero may be flawed in one way or another. No one's perfect.

When you read The Writer's Journey, you learn there are many kinds of heroes, and all of them are exemplified in movies and novels that we are familiar with and dearly love to watch again and again because they mean so much to us. Here is a list of heroes that are discussed in this remarkable book:

-Willing and unwilling heroes

-Anti-heroes

-Group-oriented heroes

-Loner heroes and

-Catalyst heroes

This is just one example of the depth of insight that Vogler gives us. Indeed, I propose to provide you with additional depth over the next four months. Each month I will go into detail about one aspect of the content of Vogler's work and how it illuminates so much about the kind of hero journey each of us is creating for ourselves as we, hopefully, figure out what our lives are all about, as well as the lives of our characters either in the novels, comic books, songs, screenplays, operas or plays that we write.

In next month's EWA, I'll detail a key mythical journey-story that runs through so many great novels and movies that we know and love. You will understand how these works reflect, in one way or another, the writer's journey and why they are so endearing and valuable to us.

Thursday, April 21, 2016

Here's my Rook Beview.

When you read Michael Erard's Um… Slips, Stumbles and Verbal Blunders and What They Mean, you can't help but stumble across the Right Reverend William Spooner, Oxford Don, born 1844, who when toasting Queen Victoria at an official function said, "Give three cheers for our queer old dean," and who berated a student, saying, "You have hissed all my mystery lectures. In fact you have tasted two whole worms and you must leave Oxford this afternoon by the next town drain."

Thank goodness the Right Reverend left behind Spoonerisms which have been entertaining us ever since.

So, as I set out to read and review Michael Erard's, er, ah, a nook of flips, no, a book of slips, that is, slip-ups, somewhere in my brain an April 18th tax inversion rained, a bog fank rolled in, and out came more errors some of which were as entertaining as watching Charlie Chaplin slip on a banana peel.

Mr. Erard calls his book "a work of applied blunderology," by which he means to say that we buman heings, well, our minds are messy-Bessies; that is, according to Erard, "People say an average of 15,000 words each day and make about 1,500 verbal blunders a day." When it comes to plunders, I'm proflipic, prolipkip, er, prolific.

Erard gives us an in-depth look at the work of George Mahl, a Yale psychologist who was "the first social scientist to count adult disfluencies." In the 1950s, while studying fear and anxiety in psychiatric patients, he counted eight types of "speech disturbances:"

1. Filled pauses like "uh" and "um"

2. Restarted sentences, where somebody starts speaking a sentence and then breaks off in the middle and then restarts the sentence, where somebody starts speaking a sentence and then breaks off in the middle.

3. Repeated words, I say, words, ya hear?

4. Stuttering.

5. Omitting a word. That is, omitting a

6. Incomplete sentences that start and suddenly

7. Slips of the tongue, an inadvertent accident like the time the then presidential candidate, Senator John Kerry, fatigued from campaigning, said 'wasabi' instead of 'Wahhabi,' the fundamentalist Islamic sect. He'd planned to say "Wahhabi" but when he reached to retrieve Wahhabi from his memory, "wasabi" jumped out in front of his brain. "Such moments," writes Erard, "which are also known as speech errors or slips, appear when the mental machinery that turns ideas into spoken words crashes into itself."

8. Intruding incoherent sounds.

Note: The Oxford English Dictionary first notes "hem," an alternate spelling of "um" in 1526.

By the way, English is not the only language in which people fill pauses in their speech "as naturally as watermelons have seeds." Erard explains that, "In Britain they say 'uh,' but spell it, 'er,' just as they pronounce the 'er' of "butter" ("buttah"). The French say something that sounds like euh, and Hebrew speakers say ehhh. Serbs and Croats say ovay and the Turks say mmmm. In Dutch you can say, uh and um, in German am and ahm. In Swedish it's eh, ah, aaah, m, mm, hmm, ooh, a, and oh; in Norwegian, e, eh, m and hm. According to Willem Levelt, a Dutch speech scientist, "uh is the only word that's universal across languages.

A glance down the book's table of contents reveals how Erard covers his subject and, at the same time, makes it sound like tons of fun:

The Secrets of Reverend Spooner

The Life and Times of the Freudian Slip. (Here he writes of Viennese Professor Rudolf Meringer's famed battles with Sigmund Freud over the cause of Fehlleistung, literally faulty performance, now widely called Freudian slips. By the way, Freud never once experienced the satisfaction of using the term "Freudian slip." Like so many others, he died.)

Some Facts about Verbal Blunders.

What We, uh, Talk about When We Talk About "Uh."

A Brief History of "Um"

Well Spoken. (This provides a History of Toastmaster's International, now a global organization, and how it came to advocate "uh" and "um" avoidance.)

The Birth of Bloopers. (How bloopers got their start on television in the 1950s and then became an entertainment craze through the 1970s.)

Slips in the Limelight. (About Noam Chomsky and how the MIT linguist inadvertently revived interest in slips of the tongue.)

Fun with Slips. (This chapter discusses the "wildly word-misusing character, Mrs. Malaprop, in Richard Brinsley Sheridan's 1775 romantic comedy, The Rivals. That's why word slips are now known as "malapropisms.")

President Blunder. (U.S. presidents' verbal blunders down through the centuries.)

The Future of Verbal Blunders

Why does Erard enjoy writing about speech dysfluncies? "I like them because they're signs of the wild, like viruses and sexual attraction, they'll always slip out of our grasp, evading our thickest armor. But such wild things make a lot of people uncomfortable."

Luckily for his readers, Michael Erard's expert writing skills turns speech dysfluencies into extremely entertaining reading matter.

Wednesday, March 23, 2016

I'm Going to Sit Right Down and Write Myself a Memoir

Did you know? Memoirs are selling like warm blueberry muffins. The reading public snaps them up as quickly as authors can tap-dance their fingertips across the keys of their laptops. While the memoir phenomenon began as a subset of the non-fiction craze that is also going strong, of late, memoir has become an extremely popular market all its own.

The memoir craze was kicked off by none other than Mary Karr herself when she published her first memoir, Liar's Club in 1995. The book spent more than a year on the New York Times Best-Seller List. She then followed that up with two more memoir bestsellers, Cherry and Lit which, also rocked the literary world.

[This is my review of The Art of Memoir by Mary Karr, Harper Collins Publishers, 2015, 229 pps.]

While Karr denies that she is the owner of the memoir form, ("No one elected me the boss of memoir…") in fact, due to her starring role in the current craze, there's probably no name more closely associated with this literary form.

For the last thirty years Mary Karr has taught the art of memoir and other creative writing courses at Syracuse University. As a result, there's no author who is better known for memoir and better connected to other authors practicing the craft of memoir, nor any author more influential or knowledgeable of the literary form than Karr herself.

There is certainly no one more qualified to write this book.

By way of criticism, it never occurs to Karr to define the basic difference between autobiography and memoir as two literary forms. No doubt this is because she is so deep into the subject of memoir; however, I think it's worth mentioning.

The difference between an autobiography and a memoir is the time-line covered by a book's narrative. When Mark Twain and Benjamin Franklin wrote their autobiographies, they rightly covered their lives, from their births until the years they wrote their autobiographies.

By contrast, memoirs relate the story of a brief interlude or period of time in someone's life. As a result, memoirs are more thematically and stylistically unified than autobiographies. For example, when Bob Dylan wrote Chronicles, Volume One, he only covered his starting-out years when he was living in the West Village and visiting Woody Guthrie who was then living in a nursing home in New Jersey, a very crucial, formative period for him.

After I began reading Karr's book some months ago, I was complaining about it to Rita Juster, a friend, who read the book. I said, "I don't like it so much. It spends too much time on defining the elements of a great memoir, or describing what it's like to be a popular memoirist, or describing why writing memoirs is a noble profession; it doesn't make enough effort to give young writers who wish to begin writing their own memoirs what they need to know to get started."

She answered, "I know exactly what you mean. It gets better at the end."

Rita is correct. If you're a writer who would like to try writing a memoir, I suggest you begin reading The Art of the Memoir with Chapter 10, which is entitled, On Finding the Nature of Your Talent. In this relatively short chapter, Karr opens with the fact that many of her students, in their practice memoirs, reveal themselves to be exactly the opposite of how they actually are in real life. She goes on to list three questions she often asks her students as they diagnose their blind spots:

"1. What do people usually like and dislike about you? …

"2. How you want to be perceived? …

"3. Is there any verbal signpost you can look for that suggests your posturing? … "Any reader could answer these questions…

Karr sums up this chapter by writing, "In short: How are you trying to appear? The author of a lasting memoir manages to power past the initial defenses, digging past the false self to where the truer one waits to tell the more complicate story."

Other chapters that will appeal to novice and intermediate memoir authors include:

Chapter 12. Dealing with Beloveds (By this title she means relatives who will no doubt read your memoirs.)

Chapter 13. On Information, Facts and Data (Memoirs are, after all, nonfiction; thus, information should be checked and facts, as much as possible, verified.)

Chapter 14. Personal Run-ins with Fake Voices (Karr often writes that effective memoirs are about perfecting the voice one writes in, so fake voices are a very real concern for her.)

Chapter 15. On Book Structure and the Order of Information (As I'm sure you can imagine, the information in this chapter is very valuable.)

Chapter 16. The Road to Hell is Paved with Exaggeration. (An analysis of what goes wrong in some memoirs.)

Chapter 17. Blind Spots and False Selves (We all have blind spots that keep us from seeing ourselves objectively. The point is to be able to recognize them.)

Chapter 19. Old-School Technologies for the Stalled Novice (Pen and paper solutions; on changing your writing practices.)

Chapter 21. Why Memoirs Fail (Very helpful.)

Chapter 22. An Incomplete Checklist to Stave Off Dread (Make sure you can check off each of these items that can save your memoir from oblivion.)

Chapter 24. Against Vanity: In Praise of Revision (Very helpful.)

In amongst those chapters are some that I believe have limited appeal to a beginning or intermediate memoirist:

Chapter 11 praised Maxine Hong Kingston for her visionary feminist memoir. Chapter 18 described the sad treatment Kathryn Harrison received after her memoir about voluntary incest with her father was published.

Chapter 20 described major reversals Karr herself made while writing Cherry and Lit.

Chapter 23 described and praised Michael Herr's Vietnam memoir.

It's not that these four "personal" chapters are without value; only that they are organized around an author rather than around a topic, so they're different.

As for the books first nine chapters: It's not that they are without value; only that they would be most useful to advanced memoir writers.

Karr's prose throughout is unflaggingly wise and bright, and, at times, unflinching in the face of, at times, very difficult memoir material.

The weakest element in The Art of Memoir: The book's structure, or lack thereof. A tremendous number of subjects are covered, but I don't get the impression any thought was put to creating a singular, unified thematic thrust for the entire work. At points it feels as though one is taking a college course, which I assume is where some of this material had its origin.

The strongest element in The Art of Memoir: Karr's enthusiasm for the literary memoir. You will come away with a long list of wonderful memoirs to read, as well as insights into them that may help you to appreciate this literary form in ways you never have before.

Monday, February 29, 2016

15 Great Short Stories about Grief and Loss. Would you rather Read about Unbridled Joy? I don't think so.

While flying home after my father's funeral on September 8, 2001, I sat next to a grief counselor from Nova Scotia who told me that when we're in our teens and twenties we often have a brush with optimism and immortality, but beginning in our thirties and continuing when we're in our forties and thereafter, the predominant emotional tide inevitably shifts to grief and loss, increasingly so as we grow older.

On September 8, 2001, I let that grief counselor open my eyes to the truth. I have kept them open in order to appreciate the human condition that we are all subject to, beginning with the national tragedy that started just three days later, at 8:42 a.m. Central Time.

There can be no more fitting and significant theme a writer can choose to shoulder than grief and loss. That is the task that a great short story writer among us has set herself to. I do not take the word great lightly. And neither should you.

[This is my review of Amina Gautier's third book The Loss of All Lost Things, a collection of fifteen short stories published by Elixir Press, Denver, CO, 2016. Note: Her first book, At Risk, won the Flannery O'Connor Award, the First Horizon Award and the Eric Hoffer Legacy Fiction award; her second, Now We Will Be Happy was awarded the Prairie Schooner Book Prize in Fiction and the Florida Authors and Publishers Association President's Book Award. This current collection was awarded the Elixir Press Award in Fiction.]

The title of the collection, The Loss of All Lost Things, is apt because each story treats another kind of loss.

In "What's best for you," it's the loss of an attraction, the bare beginnings of one, think a flickering candle, between Bernice, a highly observant, sensitive and educated young woman working in a library who is attracted to an uneducated janitor, Harold, who sings "sweet" popular songs while he works. Today he sings "This Song's for You," while unbeknownst to him, she overhears him through the library stacks:

"As Harold sings about acting out his love in stages, his hands, gentle with the books, are telling Bernice, telling her, telling her just how it could be.

'Harold?'

'He turns, looking sheepish. 'Don't quit my day job, right?'

'She has not meant to say his name or speak at all. Now she feels she should say something, ask him questions, tell him there is a spill that needs attention. 'No, she says, 'It's lovely.'

He smiles revealing capped white teeth. 'Thanks.' Bernice doesn't notice the smile or the way it takes years off his face. Her eyes are riveted to his hand, which remains on the book, fingers idly caressing."

Notice: The poignancy that comes about as a result of what she does notice and what she does not.

He asks her for lunch but she turns him down, saying, she brings her lunch because she's on a diet. The rest of the story concerns her regret over that and her desire to invite him to lunch. In the end, though, he turns her down, saying, "You see, a woman like you and man like me, I knew there was nothing there. I mean it wouldn't be what's best for you. You didn't have to use the diet as an excuse. I understand, you know. You want to date somebody more your type. Somebody that's been to school.'

'That had nothing to do with it,' Bernice says. 'I'm not like that.' She doesn't know what she means by this, but it seems appropriately the thing to say.'"

The story ends with the janitor, replying, "'Everybody is like that,'"

There are many other wonderful stories in this collection:

"A cup of my time," where two twins inside their mother's womb fight "like Jacob and Esau inside Rebekah." One might ask, "Where's the loss and grief?" There isn't any until the mother learns from her doctor that if a procedure fails, "You'll have to choose which one you want to live."

"Resident Lover" where, after a graduate student loses his wife when she leaves him for another student after attending a two-month artist's residency, the wronged male fraudulently applies for an artist's residency of his own, and once there makes a perfect fool of himself—Gautier in that story showing us how pitifully emotionally dependent he is on judgments his ex-wife made about him years earlier. His major moral stance to life? His belief that he deserves a "do-over."

"Disturbance" is a fantasy story about how the town of Togetherness, where everybody is happy in their sameness the wife of a teacher, Everett, at the town school runs off with her child, disturbing the sameness. This story is very powerful and has the eerie horror reminiscent of Shirley Jackson's The Lottery as well as the conceptual fantasy sci-fi appeal that made so many of early Kurt Vonnegut stories great. Yet "Disturbance" stands on its own as a first-rate story with its own gentle sense of humor I happen to love.

The title story, "The Loss of All Lost Things" has us following the tortured lives of a married couple that has just lost their child. From the opening words of the story, "The posters go up immediately," we embark along with these two people on their frantic, anguished nightmare. At first, we're certain this couple will never give up its quest to recover its lost child. Yet just eight pages later, we conclude that it's the parents themselves who have become lost: "Into the dark, against the curve of his neck, she whispers, 'Find me.' Urges him on, saying, 'I want you to lose me and then find me.' She is trying to say what she cannot say, but lost in the moment of rekindled pleasure, all he hears is what sounds like talking crazy. They have sad, sorrowful intercourse, making a love that leaves them feeling worse. When they are through, their thoughts remain as troubled as ever. They hate and they love. They do not know why, but they feel it and they are in agony. Immediately after, she peels him off her like a top sheet and slips from his embrace…"

In the end, only two pages later, they know that once their agony is over, they must lose themselves, move to somewhere new:

"Let them start anew.

"Poring over the planner, they consider the geometry of states, and wonder where they might go. They will pick a state—any state—and once they are together they will head out for it and hold it to its promise. There, in that new place, they will all be new people. Where shall it be? They close their eyes. He places his hand atop hers and they move their index fingers across the map. Blindly, they point. When they open their eyes, they sound out the name beneath their fingers, trying its newness on for size."

In "Cicero Waiting," a child's death is ever present. It's about a high school classics instructor who, while teaching his students about the "devastation of Pompeii" is in the midst of having his and his wife's life totally devastated after he loses his daughter while on a shopping trip.

"He packed their daughter into the car and went to Target to buy detergent. He would help out by doing the laundry. It would be a surprise for his wife.

"It pained him to think how easy it had been to lose his daughter. One minute she was near him, playing among a nearby rack of clothing, her head dwarfed by two-pieces on hangers, her feet visible. The next minute she wasn't there… Ten weeks later, the police found his daughter's body."

Meanwhile, his wife is patient; she appears like a saint: "She believed that they could heal."

In the end, she wants to make love.

"Are you coming to bed?"

"Not yet…"

"More work?"

"Cicero—a stack of papers—they're waiting for me."

"I'm waiting for you."

"I need to finish them."

She patted the empty side of the bed and held out her arms to him again…

"Honey, I can't," he said. "I don't know what to do."

"Come here," she said. "I'll show you."

That's poignant Amina Gautier in the process of ripping your heart out.

Now if you're also looking for a courageous Amina Gautier, she is very much in evidence. For example, her story, "As I Wander" starts out as one story, yet miraculously wanders into a totally different story by its end, a mere ten pages later.

       

Note: Most will agree that an important short story writing rule is what I call Conservation of Characters: Whatever characters you start out with at the beginning of a short story, you had better end up with at the end. That's the case, even if the characters are dead by the end of the story. They can be dead, but they have to be somehow present.

"As I Wander" starts out as a conventional short story: a widow, Judy, four hours after burying her husband, is beset by a group of his estranged relatives who she's never met before visiting her house. They go through her home, touching her things as though they intend to take them home just as soon as she feeds all of them dinner.

Next Judy awakes to the sound of garbage trucks; a month has passed. Judy sits on a bench in a nearby park all night until the sun comes up. She becomes interested in a neighbor, Sampson. When a young man with a "du-rag on his head" rings Sampson's doorbell, Judy strikes up a conversation, asking him '"You ever read any Baldwin?"' a wickedly funny line.

Judy and this young man have a reasonably coherent conversation. A half page later, they're in her bedroom and he's undressing, and we see this man, who is never named, naked: "After taking off his du-rag, he removed the rest of his clothing, revealing a lanky frame. His legs were long, his calves small hard knobs protruding from the backs of his bony legs. She pulled his face to her and kissed him hard and tasting. His lips were soft and fleshy, unlike the rest of him. He was surprisingly gentle and silent within her.

"

Making love to the unnamed man leads to thoughts of her deceased husband, Gene: "She loved all the lines on Gene's face.

In the next paragraph, Judy is in bed with the unnamed young man:

"The boy jerked under her hair, and Judy touched his hair lightly, smoothly, her fingers wandering over his intricately patterned corn-rows, following their winding paths along the contour of his head to the base of his skull where they curled under the ends. Once he quieted, Judy grasped the soft and tenuous braids undoing the plaited strands."

The story ends with those words. Like her fingers, the story wandered from where it started. Upon first reading it, I thought it was flawed because it didn't observe Conservation of Characters. Then I decided a great and courageous writer not only knows when to break the rules, but how to break them. And that is the case with "As I Wander."

The characters at the beginning of the story are not the same as at the end, but portraying a story with this shape where the only common character is the principal protagonist, Judy, enables Gautier to show Judy totally overwhelmed with grief. We get to see her losing herself in her grief when she makes love to the unnamed man. The brief affair she has with him is simply the "inciting incident," the event that releases or externalizes her grief, thereby helping us to understand who she is now that Gene is dead and buried, while she simultaneously is answering the same question.

These are just a few of Amina Gautier's creations. Read The Loss of All Lost Things and rescue some of the other Gautier stories from being mired down in grief and loss.

Monday, January 25, 2016

Why a "Do-Gooder" is a No-good Liberal and Never just Someone Who Does Good.

Most people know that when they hear someone called a do-gooder, it's not meant as a compliment; it's scathing criticism.

The term do-gooder describes someone who is well meaning but naïve about the implications of what he or she advocates. Do-gooders are typically well-educated, elite white people who want to reform society through misguided, philanthropic or equalitarian methods.

Call someone a do-gooder, and you might be accusing them of a wide range of sins. Your condemnation could include advocating one-size-fits-all remedies for social ills; everything from wealth redistribution, social justice, a welfare state, third-world immigration or the adoption of disadvantaged orphan children of color. (Heavens to Betsy!)

Do-gooders have been known to be members of the PC brigade, who are careful to avoid offending anyone. We've certainly seen "political correctness" denigrated by Trump and other candidates in the current presidential campaign. Never mind that sometimes people who attempt political correctness may be trying to show sensitivity for other people's preferences—people they care about.

I would like to claim that I don't care what conservatives say about do-gooders.I am a do-gooder in the purest sense of the term and proud of it. Do-gooders are simply people who do good. I am tempted to reject that negative connotation of the term. Although I might be tempted to make that argument, actually doing so makes no sense based on the history of the term and the way it has been used since the middle of the Seventeenth Century.

According to the Online Etymology Dictionary as of 1650, a "do-good" was thought to be someone who wants "to correct social ills in an idealistic, but unusually impractical or superficial way," exactly the modern-day meaning.

Strangely enough, according to the Oxford English Dictionary (OED), the term "seems to have begun on the socialist left, used to mock those who were unwilling to take a hard line." The OED includes a citation from The Nation dating from 1923: "There is nothing the matter with the United States except the parlor socialists, up-lifters and do-goods."

In its current form, the term "do-gooder" began appearing in America in 1927, "presumably because do-good was no longer felt to be sufficiently noun-like."

So, the term do-gooder has carried a negative connotation for a long, long time. Why have people taken a perfectly positive behavior, "doing good," and given it a horribly negative caste.

 

I think the reason is that there was and still is a need for such a term. Too often the term "do-gooder" perfectly fits the personality of those involving themselves in high-minded social engineering experiments. How many times have we seen well-meaning leaders initiate change programs with horrible unintended consequences?

Two examples:

Public housing as a solution to inner-city urban poverty in the 1970s. Tearing down dilapidated tenements and replacing them with faceless concrete high-rise developments only served to concentrate crime and destroy the fabric of community that once existed.

Eliminating Sadam Hussein's regime in Iraq. Invading Iraq may have seemed to some a worthy idea in 2003 as a way of eliminating weapons of mass destruction, but it only left a power vacuum and ill-will toward America whose ramifications we're dealing with thirteen years later.

I've often wondered who wrote the rule that said a "do-gooder" can only be a liberal? I've often asked: Couldn't that term be used to describe a conservative who wishes to use "government overreach" to meddle in the affairs of another country or, equally, to meddle in the affairs of any subset or minority of our population? Perhaps it could fit; however standard usage requires a do-gooder to be leftleaning. But certainly there are enough pious, self-righteous individuals on both sides of the aisle.

I would only ask that whatever we call this meddling, we remember that arrogance is arrogance and that overreach is overreach whether it is on the right or the left.