Quotes of All Topics . Occasions . Authors
Whenever I've been stuck on a project, it's always brought me solace to the return to books that moved me in the past. It's a nice way to get outside my own head; and it brings me back to one of the most important reasons I write at all: to bring some pleasure to readers, to make them think or feel.
After finishing a draft, no matter how rough, I almost always put it aside for a while. It doesn't matter if it's a story or a novel, I find that when it's still fresh in my mind I'm either thoroughly sick of its flaws or completely blind to them. Either way, I'm unable to make substantive edits of any value.
Sometimes I do feel exposed. I have this kind of theory about different channels or levels of relaying experience - when I tell someone, one on one, in a personal context, about something that's happened to me - that has a very different valence, a different charge, than when/if I've said it in a public forum.
One of the big ways in which I felt my own writing life shaped by recovery had to do with my relationship to other people's stories. And one of the things I loved most about recovery was the way in which, in meetings and through fellowship, you are constantly kind of paying attention to lives outside of your own.
The idea that a story has to be 'exceptional' in order to be worth telling is curious to me. What if we looked at every single person's story as a site of possibly infinite meaning? What if we came to believe that there isn't hubris or narcissism in thinking your story might be worth sharing - only a sense of curiosity and offering?
The global phenomenon of poverty tourism - or 'poorism' - has become increasingly popular during the past few years. Tourists pay to be guided through the favelas of Brazil and the shantytowns of South Africa. The recently opened Los Angeles Gang Tour carries visitors through battle-scarred territories of urban violence and deprivation.
Post-wounded women know that postures of pain play into limited and outmoded conceptions of womanhood. Their hurt has a new native language spoken in several dialects: sarcastic, jaded, opaque; cool and clever. They guard against those moments when melodrama or self-pity might split their careful seams of intellect, expose the shame of self-absorption without self-awareness.
We don't want to be wounds ("No, you're the wound!") but we should be allowed to have them, to speak about having them, to be something more than just another girl who has one. We should be able to do these things without failing the feminism of our mothers, and we should be able to represent women who hurt without walking backward into a voyeuristic rehashing of the old cultural models.