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Tag Archives: cultural appropriation

Family Snapshots: Summer of ’69

24 Monday Feb 2020

Posted by Novelhistorian in Reviews and Columns

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1969, anti-Semitism, bigotry, book review, cultural appropriation, Elin Hilderbrand, false redemption, family dynamics, historical fiction, Nantucket, shallow characterization, the Sixties, Vietnam War

Review: Summer of ’69, by Elin Hilderbrand
Little, Brown, 2019. 418 pp. $28

For Kate Foley Levin, the annual family pilgrimage in summer 1969 to her mother’s home in Nantucket will feel sparse and lonely. Her only son has been drafted and is an infantry grunt in Vietnam; any moment, she expects the telegram announcing his death. Kate responds by withdrawing to finds solace in the bottle. Meanwhile, her eldest, pregnant daughter can’t leave Boston to join the family, for her due date is weeks away, and she’s too uncomfortable to travel. Said daughter also suspects her geeky MIT husband, who consults for the Apollo space program, is cheating on her. The next eldest daughter, a contentious soul, has annoyed Kate by making a mess of college and getting arrested at protest marches. But she won’t be there to bother anyone, because she has a job on Martha’s Vineyard, where, unbeknownst to Mom, she falls for a Harvard man who happens to be black.

Jessie Levin, half-sister to these siblings (her father, David, is Kate’s second husband) needs her mother more than ever. Just turned thirteen, she feels utterly bereft without her family, especially her half-brother, to whom she’s very close. She’s also fighting several losing battles, most notably with her bigoted, vicious grandmother, Exalta, which Kate might have helped with, but forget that. One firefight concerns Jessie’s identification with her (purely cultural) Jewishness, a link she shares with her father; she’s freaked out that Exalta’s an anti-Semite.

So we’ve got the Vietnam War, to which the Levins and Foleys are opposed, and a son at risk. We have possible marital infidelity, alcoholism, political protest, interracial romance, and anti-Semitism. As if that weren’t enough, we have sexual and physical abuse, feminism, Jessie’s sexual awakening, and abortion. And oh, yes, Jessie’s reading The Diary of Anne Frank for school. Summer of ’69 purports to be beach reading, but that’s one hell of a load.

Neil Armstrong’s photograph of Buzz Aldrin on the lunar surface, July 21, 1969 (courtesy NASA, via Wikimedia Commons)

What we don’t have is the Sixties — the lingo, the vibe, the sense that this was an unusual decade, the belief that so much was possible yet so much was wrong, and that you felt compelled to take sides and make a statement. Hilderbrand shows none of that. She’s strong on fashion, issues, and headlines, but those are period details, museum exhibits. The summer of 1969 was my last before my senior year of high school, so we share a fascination for that moment (she was born that July). But, much as I enjoy re-creations of that time and salute her attempt, I don’t think she gets it.

In her favor, she can keep the pages turning. She’s a keen observer of family dynamics, and she manages to thread several narratives without missing a stitch. In her world, people don’t talk to each other, and the closer they are by blood, the less they say, because they have secrets to hide. She also has a friendly, drop-in-for-a-chat-dear-reader tone that makes her narrative pleasant company, like an easy-listening radio station.

But Hilderbrand’s ease cuts two ways. Despite the pain the characters suffer and the issues she raises, which couldn’t be more momentous, the treatment feels one-dimensional, like posed family snapshots. Everything seems too far away to hurt anybody for real. With so much simmering conflict and so little honesty, you’d think more would explode, and that’s why I finished the book. I wanted to know how Hilderbrand would resolve these conflicts—and I now know I wandered into Never-Never Land.

One problem’s the characterization. Kate’s controlling and craven by turns, and it’s not clear why. David’s a good guy with no depth, and the older sisters represent themes but lack compelling internal lives. Jesse’s the only character who seems reflective about what matters:

Jessie thought all grown-ups lived in a different atmosphere, one that was like a cool, clear gel. Adults had problems, Jessie knew — money and their children — but one of the benefits of reaching adulthood, she thought, was that you outgrew the raw, hot, chaotic emotions of adolescence.

Yet this girl, intelligent and emotionally tuned in, gets upset that Anne Frank dies; she thinks the book shouldn’t have ended like that. The Holocaust! Who knew? Hilderbrand warps her narrative up, down, and sideways to let her characters find redemption and forgiveness and throws in the world’s most famous Holocaust victim, as though Anne defined those values. But don’t get me started on writers who co-opt a Jewish girl as a Christian saint, a Joan of Arc who turned the other cheek–a travesty encouraged, in part, by Anne’s father, who sanitized his daughter’s diary for publication.

Let’s stay with Jessie, a perceptive, nominally Jewish child whose brother’s in the Viet Cong’s crosshairs. Her heart’s been broken, and she has a sense of painful reality, even if she doesn’t always understand the why or how. Maybe she unconsciously connects her brother’s fate with Anne’s. They’re both so good; how can they die?

That’s a worthy question, but Hilderbrand doesn’t stay there. Having shown how bad things can almost happen to good people, she bails them out by snapping her authorial fingers, relieving them of the hard work of living. Maybe that’s what a beach book is supposed to do, keep you at a distance from work. But in relying on that illusion of substance, Summer of ’69 trivializes its subject matter.

Disclaimer: I obtained my reading copy of this book from the public library.

Cultural Borrowing: The Last Brother

10 Thursday Nov 2016

Posted by Novelhistorian in Reviews and Columns

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book review, child abuse, colonialism, cultural appropriation, friendship, historical fiction, Holocaust, Jews, literary fiction, Natacha Appanah, World War II, write what you know

Review: The Last Brother, by Natacha Appanah
Graywolf, 2010. 164 pp. $14

Do authors have the right to tell stories from a culture to which they don’t belong? That question has roiled the literary world recently, though I’m not sure why it should. I believe in freedom of expression, which includes not having to ask permission to tell a story that nobody owns anyway. Condemning any work out of hand, especially on cultural grounds, sounds like an attempt to muzzle a voice with which you fear you may disagree, but to which others, less erudite or correct than yourself, may fall prey. It’s as if the old saw, “write what you know,” has assumed the force of literary law, which one breaks at his or her peril, and that there’s only one way to know anything: by direct experience.

Port Louis, capital and largest city of Mauritius, 2011 (courtesy Peter Kuchar, via Wikimedia Commons)

Port Louis, capital and largest city of Mauritius, 2011 (courtesy Peter Kuchar, via Wikimedia Commons)

Fie, I say. And yet, I also believe that if you’re going to write about anything, whether you’ve lived it or not, you’d better do your homework. That’s why The Last Brother, an otherwise accomplished novel in two important respects, leaves me shaking my head.

The premise, seemingly utterly improbable, actually isn’t. It’s 1944, and Raj, a young Mauritian boy, learns that a nearby prison contains white people, which would be strange enough, except that these prisoners seem too beaten-down and harmless to be criminals. What the reader understands, but Raj doesn’t, is that the prison serves as a displaced persons camp, and the inmates are Jews, though how they got there remains a mystery until the end.

Raj’s father, a terrifying brute, works at the camp as a servant. One day he beats the boy so badly that he must be hospitalized, and the camp possesses the only facilities. While there, Raj befriends David, a refugee from Prague his own age, the first friend he’s ever had. It’s a clever conceit, since both boys have lost everything. David’s whole family have been killed, whereas Raj’s two brothers both died in a mud slide, a tragedy that shadows him constantly. Understandably, Raj believes that meeting David gives him the chance at having another brother, hence the title.

So there’s a story here worth reading, and Appanah’s prose sings it:

For here, at Mapou, the glistening rain which falls from heaven, fine and gentle, almost like a caress, the rain that refreshes and for which one thanks heaven, such a manna did not exist. At Mapou the rain was a monster. We could see it gathering strength, hugging the mountain like an army rallying before an assault, hear the orders for battle and slaughter being given. . . We would raise our eyes toward the mountain while the dust granted us a respite, and the sighs of our elders would prepare us for the worst.

How, then, can things go wrong for The Last Brother? First (and I hate playing a familiar tune, but it’s unfortunately apt), the author chooses to tell the whole story in retrospect, starting with a prologue that falls absolutely flat. Not only does the opening give away what Raj has become and, to an extent, how, it reveals that David dies at age ten. Right away, that undercuts the tension, but it’s to serve a purpose, one I don’t agree with, but more of that in a moment. The older Raj, looking back, feels such intense grief over David’s grave that it seems overwrought, because the context only comes much later. I suspect that Appanah does this because she wanted to close with the story of how these Jews wound up interned on Mauritius, as though that were the climax, and so she turns the narrative on its head.

As for revealing straight out that David dies, I further suppose that she wants to underline what the older Raj says later. Toward the end, he observes that he coopted David as a replacement brother, completely ignoring whatever his friend must have gone through, as if the other boy existed only for him. This seems too authorial for me, interposing an adult thought in a scene narrated by a child. But that’s only half the problem.

The other half is that Appanah has borrowed the Holocaust without knowing a thing about Jews. The Holocaust gets thrown around quite a bit, and I wish it weren’t, but, as I said, I’ll defend Appanah’s use of it so long as she’s done her homework, and its evocation seems honest rather than cavalier. Unfortunately, I’m not convinced. The Jews are shadow figures at best, even David, of no significance other than their difference from anyone Raj has ever seen. The few details of dress or language ring false, and the crowd of prisoners might be anyone, as if they, like David for Raj, were a mere convenience, in this case, for the author’s purposes.

I never knew there were displaced Jews imprisoned on Mauritius, and I salute Appanah for recounting this story. I only wish she’d bothered to make them real.

Disclaimer: I obtained my reading copy of this book from the public library.

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