Before my kid brother or true nightmares existed, I came across a blue jay on the sidewalk. Its plumage looked beautiful despite all the little bugs crawling all over it, and was it a problem its eye no longer stayed in place? I didn’t think so. I knew it wasn’t properly alive; a properly alive bird flies away when you get near it. But I really hadn’t thought too much about death apart from “Jesus died and rose again.” Death had no sense of permanence. When the time came, the bird would be properly alive again.
There is a difference, I think, in knowing something is not-right vs. knowing something is wrong. I knew the bird wasn’t alive like me, but I didn’t know it was wrong to put it in a dump truck and drive it around like any other stuffed animal. You better believe my mother made sure I knew after scrubbing my hands for several minutes. The disease, the dirt one can get from playing with the forbidden. It transfers. It festers.
I still carry a dirtiness on me and in me, and I’ve never been able to scrub it off. Zoe Zolbrod used the same term: “my dirtiness, of which my victimhood was a part” in her memoir The Telling (71).
It was the first time I had seen the word tied to the Feeling. Experience. Person.
And through reading, that Person was me.
Zolbrod sent me reeling with the stench of old wounds and fears. When she recounted the first night her cousin came into her room, I remembered the hall light in my bedroom, and The Monster’s silhouette as my parents were occupied elsewhere in the house. Let’s play a game. His hands slipped under the elastic waistband of my pajamas. It felt wrong. It had to be wrong, but…but he’s family, so…so it couldn’t be THAT wrong, could it?
When Zolbrod wrote of the cousin’s coming in the day when her parents promised to be gone, all those afternoons pulled me back, those hours when The Monster knew my parents were bound to be at church for hours, got my kid brother to be quiet in the basement while he kept me in my room, knowing there was no way I could overpower him as he talked so damn calmly as he reached in. Pulled down. Slipped his tongue in. Put my hands there. This is what family does for each other. Don’t you want to be like other girls?
I didn’t. Yet The Monster spoke time and again, turning the wrongness into something normal-ish, practically traditional. It wasn’t properly wrong, just not-right.
Zolbrod takes readers through life after the abuse, including how she began to move beyond her cousin in a new “float of physical bliss” with the boyfriends of her youth (76). She took back her sexuality, her body. I, on the other hand, retreated as far as I knew how. I wore sagging clothes that would have made my father look a wastrel, refused to do my hair or face. I was often mistaken for a man by strangers, and didn’t care. I didn’t want to be seen as other girls. I didn’t want to be seen. And no one could, not the proper me, so long as I hid it deep enough. Zolbrod calls it “personhood vacating” (121). I fled into myself where The Monster could never reach. Like Zolbrod, I discovered my own “inborn intricacies,” and thought that In Here, The Monster could never really hurt me (94). A body’s nothing, the soul everything. And he’ll never get that.
Words make worlds, do they not? Writers create with language. And I had created a wall with the words of stories, metal so thick surely no villain could penetrate them.
But in reading Zolbrod’s memoir, words twisted into sinew and skin: the hands, calloused and hot, across my body. How does it feel?
Words betrayed me. They burned me so that every emotional poke from my children felt like an axe on firewood.
Little Loves, you’re better off tossing Mommy out with all that’s broken. I’m no good for you. You deserve someone whole. Clean. Better.
Does a phoenix feel like this when the fire finally comes and cleanses its rigid body of all the creepy-crawlies?
I have written of phoenixes before. They, too, live anew and beyond death. When I finished Zolbrod, I felt as she after reading Kathy Acker’s Don Quixote: “I sensed some truth about armor and pure resolve arising from violence and shame” (41). For years I have struggled to make sense of why God put me through that pain. God’s plan is always sure and right, He never gives us more than we can bear, God knows best, etc. So apparently it was in my best interests to be abused?
At this point, a “Fuck you” screamed at heaven sounds near-logical. Sounds, but doesn’t feel. Perhaps it’s the preacher’s kid in me, who has always thought faith a second-breath, as important as blood and unable to be transfused if lost. Or perhaps it’s because I’ve already faced such horrible parts of myself during the years of post-partum that to look back on something even older and disown God on THAT seems…Petty?
Or maybe, and I think this may be the truth, it’s because I could feel the armor and resolve grow with me, and take me beyond the Monster’s reach. I have knowledge others do not: to be tortured year, after year, after year, to suffer on my own without hope of help, yet live. I fucking lived. My husband, my children, my friends, my masters, my teaching, my—well, this, here. MY words. They’re mine. And they don’t hurt.
Now the real duel awaits:
I must face The Monster, hands and all, in the present.