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You’d Have to Stop the World Just to Stop the Feeling

Chappell Roan gives her listeners evocative lyrics and a hooky chorus, but it’s the invitational particularity of a universal sentiment that makes “Good Luck, Babe” such a bop.

Who hasn’t felt a feeling so big, so strong, that it feels like the only way to stop it is to stop the earth from spinning? Perhaps only those who haven’t felt it yet.

For writers, the provocateur of desire is sometimes the unfinished work. It’s their Everest; their Holy Grail; their transcendent point of universal harmonic resonance. It’s a project that generates an unstoppable, unarticulatable urge driving the writer to it, or to some variation of it, again and again. And, usually, again.

Sometimes, they’ve experienced the project as the source of life-giving focus. Other times, and more often, they’ve experienced it as the source of disengaging drag.

At one or one hundred points, they’ve probably given up, locked it into a proverbial desk drawer and hoped to lose the key. Later, when that familiar feeling of desire returns, they  pick the lock, open the drawer, and unfold and uncrease the crumpled pages, to start again. And again and again and again.

Lots of writers fight this feeling, seeing a drive to repeat as a failure, or indicative of an inability to let go or move on. But what is Roan’s song if not a warning that letting go and moving on are not reliable ways to staunch desire. It’s not only not always possible to stop wanting, it’s also not always advisable.

When it comes to an unfinished writing project, the goal is not, in fact, to “be done.” No piece of important writing is ever done. Not really. Rather, the goal of the unfinished project is to motivate you to keep writing.

Our fieriest feelings of desire and electric connections can’t always be defused, despite the relief this seems like it would offer. Trying to finish is as futile as trying to stop the world from spinning. Good luck, babe.

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An Argument for Accessibility

Parthenon temple on the Athenian Acropolis, Attica, Greece.

No matter how dense the subject, complicated the field, or convoluted the material, every interested reader should be able to access and understand the argument in any nonfiction book.

This can be a difficult imperative to accept. When we’ve spent years/decades/a lifetime gaining expertise, we usually bury the assumptions, connections, and relationships that make up the foundation of our work. If we condense that work into a book, we implicitly demand our readers do the work of excavation.

But readers won’t.

Even so, authors often resist the directive to make their argument more accessible–protesting that it’s a directive to dumb things down or pander to casual passersby.

This is not true. Accessibility is not synonymous with simplicity; it’s synonymous with functionality. When it comes to argument-driven books, functional means readable, and making a book readable is an authorial responsibility.

Authors of functional, readable nonfiction books adopt the conventions by which thinking can be shared. Importantly, they explain the foundations of their argument and expose the scaffolding from which they’ve built its tenets.

This is harder than it sounds. The foundations of complicated arguments tend to be deeply buried and are hard to unearth. Many authors give up their search during the drafting stage, deciding that if readers can’t do the work themselves, then they’re either not sufficiently motivated or the author’s thinking is too complex.

Possibly. More likely, though, this is what we tell ourselves to avoid what we prefer to see as unnecessary effort.

While it’s true that not every reader will be interested in evolutionary biology and the future of genetics, or in the philosophical foundations and future of AI, those who are interested enough to purchase our books are already motivated to follow the most complicated of thoughts.

We write for these readers–interested, motivated readers–readers who have sought out our work and want to know more. However, to understand our thinking, they must be able to access it.

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Take Me There

Clive Thompson wants to “rewil[d] your attention,” and as an aid to such savagery, he submits the Glitch-built, Weird Old Book Finder. 

WOBF allows you to explore the outer reaches of the public domain with the random search terms of your choice. Of course, your terms hardly matter. The non-congruence between what you seek and what you find is part of the point. Whether you input “infinity,” “twilight,” “anemone,” or “ballet,” your choice will help you search, and perhaps discover, a scrap of the internet’s originary chanciness. Use it, and find the books for which you never knew to search.

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Success as Self-Help

Stars

(Image credit: ESA/Hubble & NASA)

Although the American myth of meritocracy continues to crumble to smithereens, some of its fragments are worthy of consideration.

For instance, what does it mean when people who cannot succeed by virtue of their demonstrated abilities and merit, nonetheless continue to achieve? In this context (which is ours), what does success—or failure—even mean?

Success is typically communicated by signifiers of wealth, respect, or fame. It denotes achievement—which itself connotes effort—both of which confer the legitimacy collectively extended to success.

But when wealth, respect, and fame are gained without effort’s exertion, success becomes a more fragile, fluid word. It no longer refers to a meaning relatively fixed by the collective, and depends instead on the relative interpretation of a powerful few.

Failure is, or maybe was, different. Failure, denoted by lack rather than plenitude has always been fluid. We see this in the concept of failing up, where failure must be modified and fixed by its direction. The collective agrees, relatively speaking, that failure is not fixed.

To whom does it really matter if success and failure are now both fluid, relative terms? Well, for the collective seeking to award success and punish failure, it’s a problem. When we become less capable of consensus on what constitutes effort and exertion, we can no longer agree on who has won, and what, or who has lost, and how.

For the individual, however—for you—the responsibility of relativity can be a gift. Determining success and failure according to your own criteria is harder than it sounds, but it allows you to set a standard that matters to you. This is self-help at its most autonomous. Rather than reaching for a collective sense of success that appears increasingly empty, we can extend our efforts toward the kind of success toward which we want to strive. Of course, we can still fail. But, then again, we always could.

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The Limitations of Storytelling

Amos McGee

Have you read A Sick Day for Amos McGee, winner of the 2011 Caldecott Medal? The story is gentle and kind, its pictures tender and sincere. It has quieted many a rambunctious child in my own chaotic house.

In celebration of its sequel, Amos McGee Misses the Bus, Philip Stead, author, and Erin Stead, illustrator, spoke on Weekend Edition Saturday (NPR) about writing stories untethered to time.

Aiming for classic status for Amos, the Steads approach their work not in terms of the risks they like to take but of the limitations they like to impose: “‘We didn’t want to necessarily be that rigid,’ says Philip Stead. ‘But…there’s something very beautiful about working with limitations. It kind of sets parameters for your project.'”

He refers to the deliberately defined color palette by which Erin Stead’s images, so delicate and precise, become durable. But he makes a more universal point. Limitations, parameters, and boundaries can be a conduit to creation.

We often perceive limitations as restrictions holding us back or obstacles keeping us from our goals. But limitations–certainly of color, form, and genre, but also of time, desire and will–can stimulate inventive solutions.

We see this at work in haikus, sonnets, villanelles (poetry in general), which raise expressions of limitations, or perhaps limited expressions, to an art form. But it’s a more flexibly applicable technique.

The task of creation is challenging, in part because the galaxy of invention is so vast. When everything is possible, it’s hard to make anything real. If we can choose all things, how can we settle on, much less commit to developing, any one thing?

But of course choices (usually) must be made. Decisions are very often required. In some cases, it can be surprisingly useful to narrow, even artificially, our choices. The Steads chose to limit their story to the subject of kindness and to restrict their color palette to “muted yellows, greens, blues and reds.” Other writers might find the imposition of a genre or a deadline a useful, even necessary, constraint.

It’s true that a limitation can be a hindrance. It’s also true that it can sometimes be a provocation.

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Remember, “You Are Not Only Wise, and Kind, and Swift, But You Are also the Bravest”

The post may be old, but the book is a classic.

Golden Shoes

Spring is not a comfortable season in Minnesota. The snow melts, the wind gusts, and the rain pelts. But then, the snow rudely returns. The wind persists in gusting. The rain insists on pelting. While some days reach, gloriously, into the 50s, many others stall in the 30s, threatening the goodwill of exhausted citizens.

But if spring isn’t comfortable, it is comforting. When songbirds return to the shrubbery, loons to the city lakes, and sunshine to the horizon, it reminds us that coldness will warm, darkness will lighten, and green things will grow.

In my house, spring also signals the return of the most comforting of all childhood tales, The Country Bunny and the Little Gold Shoes. The story, written by Du Bose Heyward and illustrated by Marjorie Flack’s delicate, saturated pictures, wears its generational coziness on its title page. There, the “as told to Jenifer” invokes a beloved family tale handed down from father to daughter (and, according to Heyward’s biography, from mother to son).

Heyward may be better known for his 1925 novel Porgy, upon which the Gershwin opera, Porgy and Bess, is based, but he published The Country Bunny in 1939. It’s a story about Cottontail, a clever bunny “with a brown skin and a little cotton ball of a tail,” who wanted to be one of the five Easter Bunnies who brought eggs to children on Easter. 

But “the big white bunnies who lived in fine houses and the Jack Rabbits with long legs who can run so fast” laughed at her ambition. They laughed even harder when Cottontail, “much to her surprise,” found herself with 21 babies to take care of: “Only a country rabbit would go and have all those babies,” they said.

Cottontail put aside her Easter-Bunny dream and tended to her babies. As time passed, and her bunnies grew, she taught them to sweep, clean, cook, wash, sew, mend, sing, dance, garden, and create. When she heard that one of the Easter Bunnies had become too slow and Old Grandfather was to pick a new Easter Bunny to take his place, Cottontail brought her children to the Palace of Easter Eggs to watch the festivities.

Reader, she is chosen. Indeed, she displays such verve, such persistence, and such heart in her role that she is given the incomparable gift of the little gold shoes.

I love Cottontail’s story not only because it’s the softly feminist fulfillment of a dream. It’s also (if I may), a story about letting go of a dream so as to return to it with a more experienced, more nuanced perspective. Cottontail becomes an Easter Bunny not because of her steadfast, single-minded commitment. She becomes an Easter Bunny because her most challenging life experiences fostered the wisdom, kindness, swiftness, cleverness, and heart required to fulfill her dream.

That, to me, is a believable (or at least aspirational) heroism.

The book, it must be said, is a bedtime investment—a concise Mo Willems it is not—but its story about a timely triumph of kindness and heart is a tonic amidst the perennial cruelty of These Times, making every moment spent with it a true comfort.

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Vulnerability: By the Book

If it’s difficult to accept vulnerability as a precondition of strength, it’s even more difficult to express this acceptance. Few of us want to reveal our weaknesses, particularly weaknesses that have been (and maybe still are) difficult to overcome. For some, however, revelation is a requirement.

Among writers, memoirists face a singular burden of expression. Though their work frequently illustrates triumph in the face of adversity, their expression of vulnerability is often their most effective tool. 

For lessons in expression, memoirists can look to fiction writers. The best fiction writers are expert at endowing their characters with the kind of vulnerability that solicits readers’ care. That care fosters a connection–offering insight into weakness and strength that extends beyond the page.

Consider Jo March and her initial rejection of and later regret over Laurie, or Estha and the shame he hides after his encounter with the Orangedrink Lemondrink Man, or Harry Potter and the loneliness contingent on the private pain of his scar. We connect to these characters through their fragility. Their recognizable vulnerability enables us to examine our own.

Unlike fiction writers, however, memoirists don’t have the luxury of distance. The presumption of truth that defines their work ensures any tenderness expressed is their own. Although this provenance raises the stakes, it also raises vulnerability’s value.

Vulnerability is less Achilles Heel, more Athena’s aegis. Aspirational memoirists can and should coach themselves to embrace vulnerability’s inherent, etymological power. They should remind themselves that the example of their fragility will inform their depiction of strength, inspiring readers’ connections, motivating their reflection, and perhaps moving them to action.

By viewing their vulnerability as a mirror, a conduit, a facilitator, and a tool, memoirists can generate a power from which readers draw significant courage. The work is not easy, but it’s worth it: Like the very best fiction writers, the best memoirists transform vulnerability into a power so stable it can hold up others.

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Uncomfortably Vulnerable

Ferris Wheel

Against the black background of 500,000 lives lost to COVID, “vulnerability” feels like it has lost some of its millennial sheen. It’s no longer (just) Brené Brown’s shame, and an opportunity for open-hearted living. Today, it means feeling—and being—a persistent target for viral attack.

Although vulnerability can make us feel extraordinarily alone, “vulnerability” contains the roots of collective rescue. From Latin stock “to wound,” vulnerability once referred not only to our susceptibility to wounding but also to our power to wound. These referential foes–to be hurt and also to hurt–have flowered again during our pandemic year.

Now (as, in some ways, always), we’re vulnerable because we can be wounded, get sick, stay sick, die. We’re vulnerable because we love people who can also be wounded, get sick, stay sick, and die. And yet we’re also vulnerable because, in our vulnerability, we can wound and sicken others.

To be vulnerable means to carry an enormous weight, but its etymology suggests it’s not one we must–or even can–privately bear. Instead, the discomfort of our vulnerability can serve to remind us of our collective responsibility to safeguard one another.

As we pass the signpost marking a quarantine year, we can mark our progress not in days (ha.), but in terms of our ability to accept vulnerability as both weakness and strength. We now know the associated cost of denial: When we fail to accept our vulnerability, we relinquish the power we have to keep ourselves and others safe.

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Talking Books

The propinquity effect describes the likelihood that interpersonal relationships develop—and develop more deeply—according to proximity. We’re more likely to forge friendships and develop deep relationships with people who live near us or with people we frequently see.

This may be unsurprising, given that physical proximity provides so many opportunities for, and thus expands the time we spend in, conversation (an effect made abundantly clear during the pandemic). More surprising might be the propinquity effect’s relevance to book development.

In my last post, I advised authors with underbaked, underdeveloped manuscripts to take a break. A break aids consolidation, which in turn enables authors to return to work with newly accrued knowledge and a fresher perspective. (Also, sometimes it just feels good to take a break, even if we don’t want to or don’t feel like we deserve to.)

But a break doesn’t need to be passive. Authors can help themselves (and maybe extend their enjoyment) by activating the propinquity effect. By identifying and reading the books with which their work is in conversation, and by producing imagined responses, authors establish deeper connections between their work and the proximate books with which their work is in relation.

By making the most of propinquity, authors enlarge their perspective and view their work’s particular qualities and strengths more critically. This not only  benefits their manuscript, it also helps refine extratexual efforts such as query letters or marketing materials.

In fact, the propinquity effect should be considered an incentive for taking a break. Authors may benefit from a pause in their work, but their manuscripts benefit when authors develop the connections between their manuscript and proximate titles.

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Underbaked Manuscript? Take a Break.

Sometimes, authors seek editorial work for a manuscript that isn’t yet ready for the editing stage. (And oftentimes, authors are surprised to hear this feedback.) But what if your manuscript is underbaked (or unformed or underdeveloped)? What can you do to prepare your manuscript for eventual publication?

If your manuscript doesn’t qualify for developmental work, you’ve received good news and bad news. The good news is simply the fact of feedback. Manuscripts are many and editors are few: If an editor responds to your work—even to say it’s not yet ready—something in it caught their attention.

The bad news is the manuscript is underdone. It could be the argument lacks precision, illustration, or evidence. Or it may be the treatment of argument, illustration, or evidence lacks depth, detail, or distinction. Regardless of the cause, after the hyperintense effort of writing, you may feel frustrated or demoralized by the prospect of a return to drafting.

What should you do? You should take a break.

“Take a break” sounds like an ineffective or childish intervention, but findings from brain-based research are robust: When it comes to periods of acute skill acquisition, emotional engagement, work productivity, and of course muscle activity, taking a break is imperative for mental, emotional, or physical consolidation.

Taking a break from the work also clears brain congestion to enable more efficient neurological processing. This, in turn, might help you see your manuscript more clearly, and through the critical perspective required for self-revision.

So, if you’re an author with manuscript feedback that amounts to “not yet,” fully enact that assessment: Take a break.

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