Trash: Stories Page 2

  What I did not imagine was publishing. I read my stories often—at benefits and open readings, and always afterward people would come up and ask me, Didn’t I have a book yet? I was startled every time. No, I had to say. I had been writing stories, not thinking about a book.

  It is possible this collection would never have come about if I had not lost my temper. I read a review of a book I loved—My Mama’s Dead Squirrel by Mab Segrest, a witty, revealing collection about humor—full of stories about her family. The review was not critical, it was nasty. It made easy jokes about southerners and their “funny” families. In a rage, I called that woman who had asked me if I had a book. “I’ve got a book,” I told her. “I’ve got a book will make that reviewer’s teeth hurt.” It took me more than two years to finish the stories and let this book go. By then I had moved from New York to San Francisco, and was living month to month on what I could put together teaching and writing freelance for whoever would hire me. My temper had run its course, and my first impulse was long past. When I was correcting the galleys, I kept thinking back to that review, anticipating the criticism that would surely be directed at my stubborn girls and mean stories, regretting my temper but not the book itself. I gave the manuscript to a lover I had begun to take very seriously. All these years later she is still here, the mother of my son and the woman with whom I plan to share the rest of my life. Her review was the first. “It’s not bad,” she said. “You are the real thing.” After that, I decided to take everyone else’s opinion in stride.

  Why write stories? To join the conversation. Literature is a conversation—a lively enthralling exchange that constantly challenges and widens our own imaginations. A skinny guy from the Bronx told things I never imagined about growing up a Puerto Rican who has never seen the islands. A tall woman from the Midwest talked about apple farms and hiding up among the half-ripe fruit so as not to have to think about dead and lost children. God yes, I murmured. Yes. In return, I tried to reimagine the world as my great-grandmother saw it, feeling in my low back the generational impact of giving birth to eleven children in fifteen years. A little later I retold the crime I committed against a woman who loved me with her whole heart, but who, for all that love, never knew who I really was.

  Did she really say those things? No, but she might have.

  Does it feel like that? Absolutely.

  I try for truth, and language. Sometimes if the language works, I let detail slide. But I am a writer, and I know my own weaknesses. In the end, the stories have to have their own truth and craft.

  Now for a word on “trash.” I originally claimed the label “trash” in self-defense. The phrase had been applied to me and to my family in crude and hateful ways. I took it on deliberately, as I had “dyke”—though I have to acknowledge that what I heard as a child was more often the phrase “white trash.” As an adult I saw all too clearly the look that would cross the face of any black woman in the room when that particular term was spoken. It was like a splash of cold water, and I saw the other side of the hatefulness in the words. It took me right back to being a girl and hearing the uncles I so admired spew racist bile and callous homophobic insults. Some phrases cannot be reclaimed. I gave that one up and took up the simpler honorific. By my twenties, that was what I heard most often anyway. Even rednecks get sensitized to insults, abandon some and cultivate others. I have not been called white trash in two decades, but only a couple years ago, I heard myself referred to as “that trash” in a motel corridor in the central valley in California.

  In 1988, I titled this short story collection Trash to confront the term and to claim it honorific. In 2002, Trash still suits me, even though I live over here in California among people who are almost postconscious. In Sonoma County it makes more sense to call myself a Zen redneck, or just a dyke mama. What it comes down to is that I use “trash” to raise the issue of who the term glorifies as well as who it disdains. There are not simple or direct answers on any of these questions, and it is far harder to be sure your audience understands the textured lay of what you are doing—specially if you are in Northern California rather than Louisiana, and in 2002 rather than 1988. And of course these days I feel like there is a nation of us—displaced southerners and children of the working class. We listen to Steve Earle, Mary J. Blige, and k.d. lang. We devour paperback novels and tell evil mean stories, value stubbornness above patience and a sense of humor more than a college education. We claim our heritage with a full appreciation of how often it has been disdained.

  And let me promise you, you do not want to make us angry.

  Dorothy Allison

  Guerneville, California, 2002

  Deciding to Live

  Preface to the First Edition

  There was a day in my life when I decided to live.

  After my childhood, after all that long terrible struggle to simply survive, to escape my stepfather, uncles, speeding Pontiacs, broken glass, and rotten floorboards, or that inevitable death by misadventure that claimed so many of my cousins; after watching so many die around me, I had not imagined that I would ever need to make such a choice. I had imagined the hunger for life in me insatiable, endless, and unshakable.

  I became an escape—one of the ones others talked about. I became the one who got away, who got glasses from the Lions Club, a job from Lyndon Johnson’s War on Poverty, and finally went away to college on scholarship. There I met the people I always read about: girls whose fathers loved them—innocently; boys who drove cars they had not stolen; whole armies of the upper and middle classes I had not truly believed to be real; the children to whom I could not help but compare myself. I matched their innocence, their confidence, their capacity to trust, to love, to be generous against the bitterness, the rage, the pure and terrible hatred that consumed me. Like so many others who had gone before me, I began to dream longingly of my own death.

  I began to court it. Cowardly, traditionally—that is, in the tradition of all those others like me, through drugs and drinking and stubbornly putting myself in the way of other people’s violence. Even now, I cannot believe how it was that everything I survived became one more reason to want to die.

  But one morning, I limped into my mama’s kitchen and sat alone at her dining table. I was limping because I had pulled a muscle in my thigh and cracked two ribs in a fight with a woman I thought I loved. I remember that morning in all its details, the scratches on my wrists from my lover’s fingernails, the look on Mama’s face as she got ready to go to work—how she tried not to fuss over me, and the way I could not meet her eyes. It was in my mama’s face that I saw myself, in my mama’s silence, for she behaved as if I were only remotely the daughter she had loved and prayed for. She treated me as if I were in a way already dead, or about to die—as unreachable, as dangerous as one of my uncles on a three-day toot. That was so humiliating it broke my pride. My mouth opened to cry out, but I shut it stubbornly. It was in that moment I made my decision—not actually the decision to live, but the decision not to die on her. I shut my mouth on my grief and my rage, and began to pretend as if I would live, as if there were reason enough to fight my way out of the trap I had made for myself—though I had not yet figured out what that reason was.

  I limped around tight-lipped through the months it took me to find a job in another city and disappear. I took a bus to the city and spoke to no one, signed the papers that made me a low-level government clerk, and wound up sitting in a motel room eating peanut butter sandwiches so I could use the per diem to buy respectable skirts and blouses—the kind of clothes I had not worn since high school. Every evening I would walk the ten blocks from the training classes to the motel, where I could draw the heavy drapes around me, open the windows, and sit wrapped around by the tent of those drapes. There I would huddle and smoke my hoarded grass.

  Part of me knew what I was doing, knew the decision I was making. A much greater part of me could not yet face it. I was trying to make solid my decision to live, but I did not know if I coul
d. I had to change my life, take baby steps into a future I did not trust, and I began by looking first to the ground on which I stood, how I had become the woman I was. By day I played at being what the people who were training me thought I was—a college graduate and a serious worker, a woman settling down to a practical career with the Social Security Administration. I imagined that if I played at it long enough, it might become true, but I felt like an actress in the role for which she was truly not suited. It took all my concentration not to laugh at inappropriate moments and to keep my mouth shut when I did not know what to say at all.

  There was only one thing I could do that helped me through those weeks. Every evening I sat down with a yellow legal-size pad, writing out the story of my life. I wrote it all: everything I could remember, all the stories I had ever been told, the names, places, images—how blood had arched up the wall one terrible night that recurred persistently in my dreams—the dreams themselves, the people in the dreams. My stepfather, my uncles and cousins, my desperate aunts and their more desperate daughters.

  I wrote out my memories of the women. My terror and lust for my own kind; the shouts and arguments; the long, slow glances and slower approaches; the way my hands always shook when I would finally touch the flesh I could barely admit I wanted, the way I could never ask for what I wanted, never accept if they offered. I twisted my fingers and chewed my lips over the subtle and deliberate lies I had told myself and them, the hidden stories of my life that lay in disguise behind the mocking stories I did tell—all the stories of my family, my childhood, and the relentless, deadening poverty and shame I had always tried to hide because I knew no one would believe what I could tell them about it.

  Writing it all down was purging. Putting those stories on paper took them out of the nightmare realm and made me almost love myself for being able to finally face them. More subtly, it gave me a way to love the people I wrote about—even the ones I had fought with or hated. In that city where I knew no one, I had no money and nothing to fill the evenings except washing out my clothes, reading cheap paperbacks, and trying to understand how I had come to be in that place. I was not the kind of person who could imagine asking for help or talking about my personal business. Nor was I fool enough to think that could be done without risking what little I had gained. Still, though I knew the danger of revealing too much about my life, I did not imagine anyone reading my rambling, ranting stories. I was writing for myself, trying to shape my life outside my terrors and helplessness, to make it visible and real in a tangible way, in the way other people’s seemed real—the lives I had read about in books. I had been a child who believed in books, but I had never found me or mine in print. My family was always made over into caricatures or flattened into saintlike stock characters. I never found my lovers in their strength and passion. Outside my mother’s stubbornness and my own outraged arrogance, I had never found any reason to believe in myself. But I had the idea I could make it exist on those pages.

  Days, I went to training sessions, memorized codes, section numbers, and memo formats. Nights, I wrote my stories. I would pull out scraps of paper at work to make notes about things I wanted to write about, though most of those scraps just wound up tucked in my yellow pad. What poured out of me could not be planned or controlled; it came up like water under pressure at its own pace, pushing my fear ahead of it. By the end of the month, I’d taken to sitting on the motel roof—no longer stoned, but still writing. By then I was also writing letters to all the women I really didn’t expect to see again, explaining the things that writing my stories had made real to me. I did not intend to mail those letters, and never did. The letters themselves were stories—mostly lies—self-justifying, awkward, and desperate.

  I finished that month, got assigned to a distant city, put away my yellow papers, and moved—making sure no one who knew me from before could find me. I threw myself into the women’s community, fell in love every third day, and started trying to be serious about writing—poems and essays and the beginnings of stories. I even helped edit a feminist magazine. Throughout that time I told stories—mostly true stories about myself and my family and my lovers in a drawl that made them all funnier than they were. Though that was mostly a good time for me, I wrote nothing that struck me as worth the trouble of actually keeping. I did not tuck those new stories away with the yellow pads I had sealed up in a blanket box of my mother’s. I told myself the yellow pages were as raw and unworked as I felt myself to be, and the funny stories I was telling people were better, were the work of someone who was going to be a “real” writer. It was three years before I pulled out those old yellow sheets and read them, and saw how thin and self-serving my funny stories had become.

  The stuff on those yellow pads was bitter. I could not recognize myself in that bitter whiny hateful voice telling over all those horrible violent memories. They were, oddly, the same stories I’d been telling for years, but somehow drastically different. Telling them out loud, I’d made them ironic and playful. The characters became eccentric, fascinating—not the cold-eyed, mean, and nasty bastards they were on the yellow pages, the frightened dangerous women and the more dangerous and just as frightened men. I could not stand it, neither the words on the page nor what they told me about myself. My neck and teeth began to ache, and I was not at all sure I really wanted to live with this stuff inside me. But holding on to them, reading them over again, became a part of the process of survival, of deciding once more to live—and clinging to that decision. For me those stories were not distraction or entertainment; they were the stuff of my life, and they were necessary in ways I could barely understand.

  Still I took those stories and wrote them again. I made some of them funny. I made some of them poems. I made the women beautiful, wounded but courageous, while the men disappeared into the background. I put hope in the children and passion in the landscape while my neck ached and tightened, and I wanted nothing so much as a glass of whiskey or a woman’s anger to distract me. None of it was worth the pain it caused me. None of it made my people or me more understandable. None it told the truth, and every lie I wrote proved to me I wasn’t worth my mother’s grief at what she thought was my wasted life, or my sister’s cold fear of what I might tell other people about them.

  I put it all away. I began to live my life as if nothing I did would survive the day in which I did it. I used my grief and hatred to wall off my childhood, my history, my sense of being part of anything greater than myself. I used women and liquor, constant righteous political work, and a series of grimly endured ordeals to convince myself that I had nothing to decide, that I needed nothing more than what other people considered important to sustain me. I worked on a feminist journal. I read political theory, history, psychology, and got a degree in anthropology as if that would quiet the roar in my own head. I watched other women love each other, war with each other, and take each other apart while never acknowledging the damage we all did to each other. I went through books and conferences, CR groups and study groups, organizing committees and pragmatic coalition fronts. I did things I did not understand for reasons I could not begin to explain just to be in motion, to be trying to do something, change something in a world I wanted desperately to make over but could not imagine for myself.

  That was all part of deciding to live, though I didn’t know it. Just as I did not know that what I needed had to come up from inside me, not be laid over the top of my head. The bitterness with which I had been born, that had been nurtured in me, could not be eased with a lover or a fight or any number of late-night meetings and clumsily written manifestos. It may never be eased. The decision to live when everything inside and out shouts death is not a matter of moments but years, and no one has ever told me how you know when it is accomplished.

  But a night finally came when I woke up sweaty and angry and afraid I’d never go back to sleep again. All those stories were rising up my throat. Voices were echoing in my neck, laughter behind my ears, and I was terribly terribly afraid
that I was finally as crazy as my kind was supposed to be. But the desire to live was desperate in my belly, and the stories I had hidden all those years were the blood and bone of it. To get it down, to tell it again, to make something—by God just once—to be real in the world, without lies or evasions or sweet-talking nonsense. I got up and wrote a story all the way through. It was one of the stories from the yellow pages, one of the ones I had rewritten, but it was different again. It wasn’t truly me or my mama or my girlfriends, or really any of the people who’d been there, but it had the feel, the shit-kicking anger and grief of my life. It wasn’t that whiny voice, but it had the drawl, and it had, too, the joy and pride I sometimes felt in me and mine. It was not biography and yet not lies, and it resonated to the pulse of my sisters’ fear and my desperate shame, and it ended with all the questions and decisions still waiting—most of all the decision to live.