 I
have recently written about our responsibility for teaching 'our'
children, and about the importance of telling them stories, and paying
attention to them, instead of giving them instructions. But are there
some stories we should not teach them? Are there some secrets better
left untold?
I've been reading Canadian poet Patrick Lane's extraordinary autobiography There Is a Season (published in the US as What the Stones Remember).
Lane's childhood, in the 1940s in the rugged timberlands of Eastern BC,
was impoverished and flecked with violence, but probably not
significantly more so than that of most of our parents or grandparents
growing up in that era. Here's an excerpt (caution: contains descriptions that will be troubling to the sensitive reader):
Behind
the truck were three more, all piled with apples from the orchards.
There was no market for them anywhere in Canada and rather than give
the fruit away it was burned. The trucks rumbled onto the flat and then
backed up to the tip where they disgorged their loads.
The edge
of the dump was a cliff of fruit. At the bottom were women and
children. They were chinks, ragheads, injuns, bohunks, polacks or wops
to us. They were at the dump to scavenge apples. They leaned into the
charred pile and tried to find fruit that hadn't been burned. When they
found a fresh lode they carried armfuls to small wagons and
wheelbarrows they had pulled or pushed all the way from town. The man
on the tip watched them and when they began to cluster around a spill
of fruit he would pick up a can and fling a twist of kerosene and
diesel down the slope. When it flowed through the burning air, it
exploded and the women and children dragged their wagons back. The man
on the tip rolled cigarettes and smoked as he watched them sidle back
into the billowing smoke and flame.
Quiet among the rusted car
bodies, we watched as the empty army trucks returned to the orchards
and packing houses for more apples. Then we made our way to the bottom
of the drift away from the slope of burning fruit. There was almost no
fire where we were. Here and there a pocket of thin flame flickered
among torn clothing and broken chairs, but most of what was there was
still intact.
I remember poking a stick into a mottled paper
bag. The thin paper tore and a small cotton bundle fell out onto the
inverted curve of a rusty fender. The bundle was knotted in the middle
and I took the stick and picked at the knot. My brothers were below me,
sifting through the discarded effluvium of the town. The knot gave way
and I flicked at what looked like a cotton shirt. It slowly unfolded at
my prodding and a tiny arm fell out, its fingers clenched, its skin a
pale blue.
I stared at the thin arm and then prodded until the
rest of the cloth gave way. It was a baby, a girl, and I gazed at her
infant limbs, her swollen belly, and the bruises that suffused her
skin. I pushed the edge of the fender with my bare foot. The metal
tipped and the body fell into a crevice, the fender coming down and
covering it. I looked at the flaking paint and moved away. The small
body both existed and and didn't exist in my mind. I walked away from
the secret grave and placed the dead baby somewhere deep inside where
it could be lost.
There was no one I could tell, not even my
brothers and not my mother or father or friends. If I did, it would
somehow be my fault. We were not supposed to be at the dump. The last
time we were caught our father had taken us to the woodshed and beaten
us with a strip of boxwood. I didn't want to be beaten again...
Those
were hard and brutal years. There was only one policeman in town and he
was ineffectual at best. That wives and children were murdered and
babies aborted with coat hangers or boots was a thing left to a family.
Privacy was the measure of freedom. My friend's father prostituted his
Down syndrome daughter for twenty-five cents to anyone who had the
money. When his father wasn't home, my friend sold her to older boys
for half a popsicle. I learned early to hide such knowledge, for
whatever I might tell would have repercussions, involve my family in
things that were better left alone.
Dead babies, the dump,
memories of childhood, swirl around in me. Who should I tell now? What
good comes out of the past? To go back over those days brings down on
myself the caul of childhood. That a neighbour beat a small friend to
death in his woodshed when I was six, that another neighbour locked his
idiot daughter away in an attic for years, and that a man my father
worked with beat his wife insensate every weekend were what I thought
was normal. Secrets and the silences that surrounded them governed my
young life. To do or say anything was anathema. Grief and memory are
burdens that cannot be lifted by going back.
How
many of those of us now in their 60s, who we meet every day in our busy
activities in our affluent lives, have stories, secrets like these? How
many of those who come from less affluent countries, neighbours and
co-workers and friends of friends, much younger, could tell us more
recent stories that would shock us, cause us to wonder what it is that
holds our fragile civilization together?
What is our
responsibility, to the young, the naive, those who cannot see beneath
the veneer of respectability and calm that allows us to deny what is
really going on all around us? What do they need more: To know the real
truth, so that they can learn to cope with it and act on it, or to be
protected from knowledge so terrible that it can render us senseless,
numb, paralyzed, without hope? If our parents and elders told us awful
truths, would that destroy our trust in them, our ability to see them
as role models, as exemplars of our moral compass, or would it cause
that trust to deepen, a conspiracy of transparency and honesty without
bounds? Would it weaken us or make us stronger, sensitize and mobilize
us, or demobilize and disengage us?
Five years ago we had a new,
environmental decking put around our swimming pool. The contractor was
Italian and the head of his work crew was second-generation Chinese
Canadian, but the other five crew members were all new Canadians who
spoke virtually no English. As soon as the contractor and foreman were
out of sight, work stopped -- whenever I looked out the window I could
see no sign of the crew. At first I just lamented the lack of progress
to the contractor, but when that didn't change anything I decided to go
out myself and see what was happening. As regular readers know, we live
on protected wetlands, and the low-lying half of 'our' property must be
kept in (as near as is possible in any developed area) wilderness
state. I heard the crew screaming at each other, and the sound of
running through the underbrush, down by the shore of one of our ponds.
When I called out to them, they all froze -- no sound, no movement.
They were waiting for me to leave. I waded down through the brush and
told the first crew member I found to come up to the driveway. He
called the others and followed me. The crew came up, two of them with
hand-made snares in hand -- they were hunting for foxes, muskrats, any
of the abundant and trusting wildlife they could find. One of the five
spoke a little English and said they were on their 'break'. I told him
what they were doing was against the law and they could go to jail. I
asked him why they were hunting, and he just shrugged and smiled. I was
shaken, on the edge of tears. Instead, I spoke slowly and said the next
time I noticed them not working I would call both the contractor and
the police, and walked away. From then on the work was completed
promptly.
I tried to put it out of my mind. It became my dark
secret. I didn't want to tell anyone. What good would it do? It would
just get others as upset as I was. I didn't understand their behaviour
anyway, so there seemed no lesson to be learned from it. I just wanted
to forget it, to pretend it had never happened. Although I would not in
any sense equate this experience with the more serious traumas that
people face everyday, it gave me a sense for why the victims of trauma
go into a kind of shock, denial, self-belittlement, as if they were
somehow complicit in the crime committed against them, in the
conspiracy of silence that follows.
What would happen if,
instead of the fraudulent, manipulative, humiliating, scripted crap
that passes for 'reality TV', the networks were to broadcast some real
reality: A hidden camera in a crackhouse, an animal laboratory, a
prison, the bedroom of an abused spouse or child, a factory farm, a
village in Darfur, a forced labour camp in China, a nursing home for
the poor, a back alley or underpass in any poor part of any city in the
world. What would we see, what truths would we learn, and how would it
change the way we see the world? Would it change our definition of what
it means to be a 'survivor'? Would it change our definition of courage?
Would it rise us from our complacency, or instead drive us to use the
channel changer to flee the horror it revealed?
If there is
nothing we can do, here, now, after the fact, in the absence of any
imaginable human solution, what purpose can be served by showing us
such truths? To Lane's question What good comes out of the past? should we add What good comes out of the truth, if it is beyond our imagination or power to act on it? |