Monthly Archives: June 2015

“Tomas Takes Charge” and Cinnamon Sticks–A Childhood Memory

Back in the day, when I was in primary school (known otherwise as “grade school”) and was doing lots and lots of reading, I got a book as a gift.  Though I had received many books as gifts, other than “baby books” they were mostly soft cover; this one was my first “collector-grown-up book,” as I thought of it, because it was hard cover and yet still had illustrations to please my youthful taste.  The short novel is called Tomás Takes Charge.  It is by Charlene Joy Talbot, with illustrations by Reisie Lonette.  My twelve-year-old nephew gave me a new copy of the same book for Christmas last year, and though I have to say it has certain drawbacks to my adult taste, I still remember it being one of my first childhood exposures to those growing up in a different culture.  First of all, I came from a small town, and this book is set in the area of Washington Market in NYC.  As well, it is about a young Puerto Rican boy, Tomás Lorca, and his sister Fernanda.  To my adult perceptions, there is something not quite right in the almost stereotypical portrait of their favorite neighbors, Mr. and Mrs. Malloy, and also in the fact that all of the people who help them out the most are Anglos.  But to a child, these matters are different, and I didn’t have as keen a view of such things then as I hope to have developed since.  Another part of this bookish memory is of course chewing on cinnamon toothpicks while reading the book, over and over, to such an extent that my tongue often burned and the places where I had marked my page with a cinnamon toothpick reeked of the spice to the extent that it is an indivisible part of the original memory.

The toothpicks were the province of the grade school girls, who, back in the days when grocery stores and pharmacies still sold one-ounce bottles of clear (top-strength) cinnamon oil, would make “cinnamon sticks,” so called because the boxes of toothpicks were soaked in a strong cinnamon oil-water mixture until they absorbed all the moisture, then dried and exchanged for favors and treats from other children at school.  I made my own like most other girls, but I always kept the strongest and most pungent for my private “stash.”  But enough of that:  suffice it to say that cinnamon sticks, so made, were my version of the madeleines made famous in Remembrance of Things Past by Marcel Proust.

In Tomás Takes Charge, Tomás and his slightly older sister, who suffers from agoraphobia, are left alone in their apartment when their father, their only living relative, is suddenly and unpredictably absent.  Mr. and Mrs. Malloy attempt to make sure that the two youngsters go to their “godmother’s,” a concocted story which Tomás produces in his fear of being sent to Welfare, but Tomás’s ingenuity is too much for the older couple.  He finds a way of housing himself and his sister in an abandoned top-floor apartment a few streets away.  The rest of the novel is largely taken up with showing the many and various ways that Tomás employs to feed them and keep them clothed and happy, even to the extent of finding an old discarded portrait of George Washington and a map of the United States to hang on the walls.  Though his sister is abnormally afraid to go outside, she coaxes a mother cat and kitten into their hideaway to help keep away rats, and she does the cooking and cleaning, leaving Tomás to play the conventional “man’s” role.  Tomás accidentally trespasses on an artist’s loft apartment, where he meets Barbara Ransome, who by his very luck happens to be a children’s book illustrator in need of a model.  This gives Tomás even more money to contribute to his little household, and all in all things seem set to prosper.  Nevertheless, the summer is drawing to a close, and Tomás and Fernanda are uncomfortably aware that they have no heat in their hiding spot; and then Tomás takes a tumble on the fire escape while crossing the roofs, and sprains his ankle, concerning the illustrator because she is expecting him to come the next day for work and he doesn’t show up.

Luck plays a large part in the children’s fortunes, but as it is a children’s story, this is perhaps appropriate.  On the same day that Barbara Ransome goes out looking for her little male model, having previously believed his tale of living with an aunt, she meets up with the Malloys.  When they compare stories, they feel sure (of course) that Tomás and Fernanda are hiding in an abandoned building somewhere in the area.  They go out to look; at the same time, Fernanda remembers what her brother has told her about Barbara Ransome’s skylight apartment and starts a smoking fire in the grate in theirs, hoping that Barbara will see it and come to their rescue.  Luckily, of course, Barbara’s brother is a psychiatrist, and as a doctor he goes with the firemen who are summoned (because others not connected with the story have seen the smoke as well).  There is just the matter of “setting the record straight” about Welfare, which happens when Tomás speaks with a representative and finds him nothing like the monster he had feared (this too seems like an apologia for the system, given all the abuses in children’s services which have been exposed in recent years, but this book is full of best-case scenarios, so one has to accept it for what it is).  The ending is the best it could be, under the circumstances:  they find out that the reason the children’s father has not returned is that he was killed in a car accident.  That is, he didn’t just desert them.  The Malloys knock down a shared wall between their apartment and the next adjoining empty room in order to make more space, and adopt the waifs.  And that is the basic story line.  I haven’t hesitated to give the full story without a “spoiler alert” because it is a children’s book, one a parent might have an interest in for a child, though as I have remarked, being written in 1966, and carefully slanted toward praising the system while also carefully attempting not to insult immigrant industry, ingenuity, and pride, the book would perhaps need a stream of ad libbing by an adult reader to bring it up to date (and children do get impatient with extraneous material, as I recall from trying to read The Secret Garden to a child a few years back, all the while giving a brief explanation of the British empire and class system).  Whatever may be the case now, when I was in grade school in the 1960’s, the book was progressive for its time and given its intended audience, though not as progressive as most adult liberal literature of the same time span.  And it is part of childhood memory for me, as I set sail upon the waters of fiction to a better understanding of others with different ways than mine.

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In Favor of Wool-gathering: A Crocheter’s Meditations Upon Both the Craft and Life

Though I begin by entitling this post “In favor of,” in actual fact it might more accurately be termed “for and against,” or “pro and con” due to the fact that nothing in life is perfect and all things have their down sides.  But beginning that way would lack the literary resonance of “in favor of,” which precedes other essays on life of more worth and importance than my modest effort, so I lay what claims for it I can, to belong to that fellowship.  Also, I am taking poetic license by calling it “wool-gathering,” because while this is a noteworthy pun in the case, in actual fact for a lot of people including me, it’s more like “acrylic-gathering,” since I often work in the less soft and more resilient acrylic yarns which are cheaper and bulkier both.  These caveats aside, I can justifiably refer to myself by the crafter’s jolly appellation “a happy hooker” (a bit of a hokey punning cognomen in use since the madam Xaviera Hollander’s bestseller came out in the 1970’s, a name supposedly adding more dash to crochet’s use of a single hook as opposed to the milder knitter’s pun of “knit-wit” for the use of two needles).

And now to begin, actually.  Crochet, like knitting, is a craft which abounds in opportunities for error, because in order to render even the simplest pattern, one must count stitches, so that I can see it being excellent homeopathic therapy for people with obsessive-compulsive disorder.  Or maybe it would be more accurate to say it is probably a good way to acquire a roaring case of said disorder.  One thing’s for sure, unless one has crocheted a good long while and is only doing a simple single crochet or double crochet pattern (two of the basic stitches), it is nearly impossible to carry on an intelligent conversation or watch an exciting television program at the same time.  Such frivolity of approach brings on dropped stitches (missed stitches) and other unintentional and erroneous embellishments of one’s work.  The down side is that one is often working merrily along on a complicated and repetitive pattern, sure that because the repetition has become second nature that one is “sitting pretty” in one’s rocker or easy chair, so to speak, when suddenly two rows from where one made the original error, one discovers a flaw that necessitates the intervening work being pulled out and reworked, with more humility this time.  Probably the best secondary activity is to listen to music of a non-controversial or balmy nature, which is better than Muzak but doesn’t require singing along while muttering to oneself over and over again “one, two, three, four, five, three stitches in that one, one, two, three, four, five, skip two, one, two, three, four, five, three stitches,” etc.  Even classical music could become too disruptive, especially if it is a stirring piece that one feels compelled to hum or utter “ta-da-da” along with.  Many things in life, occupation-wise, call for tedious and unwavering attention to a specific thing, but crocheters (and knitters too) are among the crafters who most needlessly and relentlessly punish themselves with this form of self-abuse as a hobby.

One is also given a lesson about memory.  For example, try to repeat an afghan or piece of clothing that you have done before, and without a written set of instructions with exact stitches recorded (and books of patterns are surprisingly expensive for what they are), you are doomed to hours of frustration.  I have recently learned even more about the faults of memory, the necessity for patience, and the occasional failings of expert advice.  Taking down an afghan that I wanted to repeat but no longer have a pattern for, I looked at the pattern intently and tried to remember just what I’d done.  But memory could only take me so far:  I kept making things that just didn’t resemble what I was looking at.  So, I had to keep trying (patience, jackass, patience).  Then, to my great joy and regret (joy because I found a store pattern which was like part of what I was trying to accomplish, regret that I had to pay so much for it), I noticed after putting in the first row that the pattern writers weren’t perfect either (the limits of experts).  True, they were only a stitch off, but it left me trying to think up clever ways of coming up with the extra needed stitch at the end of the row.  I fudged it, and am proud to say that the gods sometimes aid the diligent and well-intentioned (and sheerly stubborn, or as a British friend of mine used to say, “bloody-minded”–so much more poetic!)

And now, I’m well on my way to accomplishing my goal of figuring out the (as it turns out) quite complicated pattern I once did blithely  in my foolish youth, when success was only a few stitches away, and I had plenty of time and patience, excellent memory and ingenuity.  Creativity, it turns out, can take many forms, and is often made up of these things almost exclusively.  What one realizes with this craft at least is that time is finite, patience and memory often decrease with age, and ingenuity is called upon more frequently to make up for the shortages of the other three.  As one of my favorite refrigerator magnets has it, “Age and guile always overcome youth and skill.”  So now you have it, my completed post.  Last but not least:  this post was inspired by the reflection which visited me this morning that I have obligations willingly incurred to my readers and blogging buddies as well, and it was high time I produced another post.  As to those of you who are waiting for me to respond to their posts, take it as read that i will do so very soon.  Right now, I’m still wool-gathering, and have to finish a bit more in order to be satisfied!

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The Close-Up and Personal View: “In the Heart of the Valley of Love” (A Dystopia by Cynthia Kadohata)

Normally (a word to be used advisedly when speaking of dystopias, which are all individual and unique and different from each other, but still!) when I think of dystopias, I think of large-scale pictures of societies in turmoil and decay, or turmoil and wrong-headed development, or sometimes just turmoil taken to the nth degree itself.  And I think secondly of science fiction/fantasy, because that is the “category” to which most dystopias necessarily belong, as visions of the future (I refuse to use the word “genre,” because “genre” means a quite different and specific thing in literary analysis; it does not really mean “the difference between a mystery novel and a romance novel.”  If I’ve ever used it incorrectly, may the literary gods that be have mercy on me).  But I digress.

The book I am reviewing today, Cynthia Kadohata’s novel In the Heart of the Valley of Love, is indeed set in the future (around the year 2052 or so), and it is unquestionably a dystopia, because it features many and varied negative societal outcomes that are worse than what we currently experience.  But there are two main ways in which it is different from all the others that have come my way.  Those ways are 1) that the bad incidents and happenings in this world are directly connected to things which have already happened, such as water and gas rationing being a problem, bug spraying over a large area of a city or town, things going mysteriously missing in the mails, government conspiracies and cover-ups, and so on and so forth, and 2) the extremely myopic or tunnel vision view of all these events and many more as experienced by the main character Francie and her boyfriend Mark.

I am more used to characters who are involved directly in fighting the dystopic elements, who come into direct contact regularly and usually (and eventually) tragically or with loss with “those in charge.”  But in Kadohata’s world (Los Angeles and Chicago and the environs of the near future), the main characters go around largely as many of us do today, more or less accepting the limits set on them, or at least avoiding an outright conflict over their “rights.”  They seem to be living their lives by rumors about how things are rather than with any exact certainty that such and such a thing is true.  This is what I mean by seeing with tunnel vision or myopically.  They understand what the safe limits are by the experiences of others they know or have heard of, and except for trying to get their friend Jewel to leave her abusive boyfriend (a situation as old as society itself), or trying to decide whether the character Matt, a man whom their college newspaper has defended, has actually committed murder or not, they are not political firebrands.  No government body is obviously oppressing them in particular, and what oppression there is is accepted by them as simply part of their way of life, however much they might deplore it.

The novel is narrated in first-person by Francie, and she contemplates her society at large in various comments and asides, but she clearly takes the small view of large things and events:  she is living her life the best way she can, and having experiences more or less similar to what any young woman of average intelligence and sensibility might have, barring a certain sort of superstitious nature, apparently a function of having lost her parents early, and having lost along with the aunt she lives with their male protector, her Aunt Annie’s boyfriend Rohn (he is mysteriously arrested and disappears).  Forces loom largely over the protagonists, but–to echo religious Scripture vaguely–no one exactly knows the time of his or her going or the manner.

Such subtleties prevail that the novel progresses more like a young woman’s diary entries than like a novel, though the “diary” is broken up into titled chapters instead of dated entries.  It is only at the very end, when Francie is contemplating her habit of “seeing” dead or missing people in the sky, that she utters the chilling flash forward comment:   “In the months to come, the sky would get even more crowded, but I would take my inspiration from right here.”  “Right here” is as we finally realize “the heart of the valley of love”:  it turns out to be a valley that a friend’s father and grandfather had spoken of, where they had buried a time capsule box of sorts, and which other people are quickly turning into a junkyard and dumping ground.  And there is the aura of hope:  with Francie is still Mark, her boyfriend, who stands beside her there, and she is capable of still finding inspiration, even in the middle of a wasted landscape.  And that’s the end of the novel.  Rather, perhaps it is the beginning of a new kind of dystopia, one focusing less on gigantic, large-scale plots, stratagems, and catastrophes, and one which takes these things for granted but looks instead at what can be achieved modestly and in small by Everywoman and Everyman.  It’s certainly a thought!

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