essay-lyric

Honesty in memoir, ver. 3.0

April 7, 2010 | 6 Comments

The etymology of fiction is from fingere (participle fictum), meaning “to shape, fashion, form, or mold.” Any verbal account is a fashioning or shaping of events. Remembering and fiction-making are virtually indistinguishable. The memoir rightly belongs to the imaginative world, and once writers and readers make their peace with this, there will be less argument over questions regarding the memoir’s relation to the “facts” and “truth.” —David Shields, Reality Hunger: A Manifesto A year ago I aired David Shields’s original …

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Death to dingbats!

August 7, 2009 | 3 Comments

Reading an elegant memoir this week, I became annoyed with the dingbats the publisher inserted in the author’s line breaks, the white spaces he used as transitions between sections in chapters. A dingbat, in this case a set of three square blocks, is “an ornamental piece of type for borders, separators, decorations,” says Dictionary.com. That’s the third definition—the first is “an eccentric, silly, or empty-headed person” and the second is “dingus,” a “gadget, device, or object whose name is unknown …

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Against narrative

May 12, 2009 | 6 Comments

In the About section of this blog devoted to narrative, I used to fret that narrative seems to inhibit reflection, or at least is in tension with other ways of exploring meaning: I’d noticed in writing a memoir the pressure of the constant “and then” of the story. But a friend questioned what I meant and I couldn’t defend my tentative insight. So it was exciting to see a writer boldly go there—in fact he mounted a sustained attack on …

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Dinty W. Moore on concise nonfiction

April 16, 2009 | One Comment

The writer, and editor of the journal of concise nonfiction, Brevity, was interviewed by Mary Richert as part of her nonfictionist series on her blog No Titles: I think certain experiments, with language, point-of-view, structure, work better in the short form.  Very brief essays are like a petri dish for innovation. . . . [T]he lyric, almost ethereal essay as opposed to the highly journalistic ‘article’ –   are both nonfiction, and nonfiction that allows creative choices on the part of …

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That sweet white space

April 3, 2009 | 3 Comments

Space breaks: powerful emphasis points & a guilty pleasure. The space break, an extra return after a paragraph that adds white space to a text, has practical and dramatic uses I was slow to understand. I was proud of my verbal transitions, and physical ones seemed like cheating. It took me a while to transcend my guilt, undoubtedly forged in newspapers where column-inches are precious. But verbal transitions can be lame—they are artificial devices themselves and often clunky—and space breaks do more than indicate …

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Mere writers

March 2, 2009 | 2 Comments

I read a piece in Poets & graywaterblogWriters ostensibly about the writer, a former journalist now teaching in an MFA program, standing for honesty over invention in creative nonfiction. But his outrage wandered into a querulous cul-de-sac over experiments with hybrids between poetry and prose. And his aggrieved tone indicated an upset about more than some nonfiction teachers’ perceived unconcern about inventing scenes, details, and dialog. There was a straw man feel to his named villains.

Once and future journalists who stumble into the creative nonfiction world are naturally hypersensitive. Much of this unease is the insecurity of outsiders trying to elbow into the fun being had in the ivory tower. But there’s a structural division, too: fiction writers and journalists tend to emphasize narrative in nonfiction. The avant-garde is apt to deemphasize narrative in favor of deep reflection upon experience (back to the future with Montaigne!), or with lyric or collage forms.

The imperatives of narrative keep fiction writers, from Stephen King to Philip Roth, more or less hewing together to Flannery O’Connor’s famous sentiment: “Fiction is about everything human and we are made out of dust, and if you scorn getting yourself dusty, then you shouldn’t write fiction. It isn’t grand enough for you.” People, bless our hearts and forgive us, want stories: conflict, rising action, crisis, resolution, denoument. This keeps fiction from veering into an exercise for other insiders. Nonfiction, sporting both an epic lineage and proletariat leanings, is everywhere and would seem immune from rarification—but, showing one of its affinities with poetry, isn’t.

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Dillard’s ‘For the Time Being’

January 26, 2009 | 6 Comments

In this audacious little book Annie Dillard ponders God, the holiness of newborns, and any individual’s insignificance in geologic time. Her prose is astringent, with wry appreciation for the brilliant and for the genuine among us; with a barely controlled horror at our dillard-for-the-timeanimal fates and our capacity for indifference and evil. She unfolds this meditation in discrete chunks; each of the book’s seven chapters is divided into segments.

Her prose is distilled, the reside of rigor. In the holy land she spies birds mate in the air and snails, for hours, in wet litter. A Palestinian boy pees his name in the sand behind a camel. She writes, “Under the camel a runnel moved over the dust like an adder.” In China she watches in the distance a man pulling a plow he’s harnessed to his body: “His feet trod his figure’s blue shadow, and the plow cut a long blue shadow in the field. He turned back as if to check the furrow, or as if he heard a call.”

Grounding her juxtapositions in the jaw-droppers we’re normally immune to—over eight million gene combinations occur in the creation of each of us; it takes a river one million years to move a grain of sand one hundred miles; there are nine galaxies for each person alive on earth, and each galaxy contains one hundred billion suns—in stories and in our own cast-off insights from age twelve onward, Dillard earns her flights and even her despair. Reared a Pittsburgh Scotch-Irish Presbyterian girl, she converted to Catholicism, taking refuge in the yeasty anonymity of the corporeal mass, then absorbed the Jewish mysticism explored here and finally called herself a “Hasidic Christian.”

In this book she wonders: just what kind of God are we dealing with, anyway?

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