First, you slip your arms through the overlong sleeves of a brand new white jacket. That new clothing smell: bleached cotton, crisp canvas. The discovery of curious leather straps and metal buckles, the function of which are yet unclear.
The discovery—stranger still—that the sleeves are sewn shut.
For argument’s sake, let’s say this jacket has a particularly tight fit. Let’s say that, straps cinched and buckles fastened, the snug garment pretzels your arms across your chest, left arm over the right, pressing your thumb-knuckles into your ribs, a tight vertical belt running from your navel to your coccyx.
Imagine, if you will, that you’re literally tied in a knot.
Now, let’s say you’re hanging upside down on the stage of a vaudevillian theatre. Dim chandeliers sprout from the ceiling/floor like ornate stalagmites. Your head beats with blood-thrum; your hair hangs like single, limp wing. Stage lights hot as stove-tops, circles of your own sweat darkening the dusty stage floor.
Picture, now, a live audience—three hundred inverted heads.
You writhe and strain against the restrictive coat, thumping and wriggling, skin burning and chaffing, like a pupae tearing free from its silk casing.
You have sixty seconds.
Two years ago I had coffee with an editor of a well-regarded literary journal, known mainly for publishing high-caliber literary fiction. We sat down to talk about an excerpt from my forthcoming memoir that I hoped he’d publish in special-themed edition of the magazine. The excerpt describes the narrator’s emotional descent and increasing self-destructiveness after a break up and a traumatic robbery incident. Each section of the piece is prefaced with an actual surf report, which act as a kind of emotional barometer: as the narrator’s psychological state becomes more dire, the surf grows larger, more life-threatening. But at this editor’s request, I’d stripped the surf reports from the piece, to make it more conventional, more capable of standing alone from the larger book. Because I so wanted the excerpt to appear in the magazine, I was willing to make these changes, to excise the one element that I felt (and still feel) makes the chapter most formally intriguing.
In the small talk before we got down to business, the editor mentioned something about how he likes authors who write with a great deal of restraint.
Only after the magazine rejected the revised piece, a month or so later, did I realize this comment had been likely been aimed, more or less directly, at me. Not only had I wasted my time on a fruitless revision, but I’d also been relegated, apparently, to a category of writers who do not write with a great deal of restraint.
The rejection left me in the dark for a day or two, the embarrassing little Fourth of July sparklers of my own insecurity singeing the thin skin of my inner wrists. The truth is I’m attracted to writers who use restraint, who place themselves willingly in something of a literary straitjacket. I’m thinking of Amy Hempel’s stunning self-control in The Cemetery Where Al Jolson is Buried, an essayistic short story in which a flawed young narrator visits her terminally ill friend in the hospital. Cemetery manages to be satisfyingly emotive without a shred of sentimentality or cliché; there is zero tugging at the conventional heartstrings, but it’s also deeply felt and paradoxically generous. It’s rumored to be Hempel’s first published piece—edited by Gordon Lish, that dark emperor of restraint—and it’s as close to a perfect short story as I’ve read.
Several months after its release, I was invited to visit a friend’s book club, to discuss my memoir. We had a lively conversation, at the end of which one woman asked me the following question:
How do you know whether or not you’ve given too much of yourself away?
She was a doctor, and struggled with knowing when and how much of her own stories to share with patients. She was interested in discussing larger questions of How much do you reveal about yourself? and When do you to maintain professional boundaries?
I’m afraid, though, that I took her line of inquiry too personally, as a condemnation.
I believe firmly in making oneself vulnerable on the page; I’m a constant proselytizer of this gospel. But having released an emotionally raw memoir, these days part of me feels prone to want to write with more restraint, more camouflaging, more obliqueness.
When does vulnerability become weakness, I find myself constantly wondering—and have I crossed that line?
The answer is, it probably depends on who’s reading your work.
There are times, like when I received an email from a thirty year-old schoolteacher in New Jersey, with the headline “Your Memoir Saved My Life,” that I’m glad I wrote what I did. There are other times—like during the book club Q&A session, or when I read certain online reviews (something I’ve since quit doing, as a strict rule), or when I think of my male in-laws reading my memoir—that I’m not so sure.
Restraint and seclusion were often used to control the behavior of people with mental health conditions. However, in recent years, clear consensus has emerged that restraint and seclusion are safety versions of the last resort and that the use of these interventions can and should be reduced significantly.
I want to make sure I don’t conflate the concept of restraint with the practice of utilizing literary constraints. As so many of us know, writing with self-imposed constraints can be freeing. In a recent interview with author Steven Church, while discussing an essay in which he limited himself to riffing only about the topics “shoulders” and “crowns,” he said the following: It is a bit paradoxical, I suppose, that putting handcuffs or constraints on my thinking also allowed my thinking and research and essays to expand in fascinating ways while also leading to many moments of discovery. . . I highly recommend it.
Lately there’s been quite a lot of dissing of the confessional mode, dissing of memoir, at least in high-literary circles. Having just released a memoir, maybe I’m just overly sensitive to it. In a recent interview, Megan Daum said something to the effect of I don’t confess, that makes it sound like I did something wrong. Shortly afterward, in another interview, Charles D’Ambrosio said something disparaging about writing in a goopy confessional mode. These are both writers who I imagine would eschew the label memoirist in strong favor of the term essayist.
I would argue that 90% of the time we talk about “confessional writing” we’re talking about work that reveals mental dysfunction, addiction, intense emotional states, etc. I’m thinking now of O.G. Confessional Poets like Robert Lowell, who wrote about his struggle with mental illness in Life Studies. The label of “confession” often also extends to admissions of having been raped, or sexually abused, or otherwise victimized. Or, in the case of St. Augustine, of lust and promiscuity. So, one could argue, the railing against “confession” is also a covert stigmatization of these issues, as not ok subjects for polite social or artistic discourse.
But I tend to agree with Megan Daum that confession is maybe not the right word, that it has conservative Catholic undertones that imply “sin” and “guilt.” And as for D’Ambrosio, who is himself a Catholic, I agree that goopy confessions might be best reserved for the privacy of a confession box or a therapist’s office.
Maybe what we’re going for is just plain old expression, a word I do like, with its connotation of pressing emotions away from our bodies, rather than aiming the barrel inward—the opposite of depression.
In the comments section of a recent online article about the film version of Wild, a male commenter/troll wrote something to the effect of Cheryl Strayed must be stopped. Stopped, as in restrained. As in: restrained from sharing so many of the details of her life in such a public way. As in: restrained from achieving such stratospheric success for having been emotionally honest, and talented. In a recent radio interview, Strayed said, half-jokingly, that if she’d known so many millions of people were going to read her book (including, presumably, the mostly male trolls who harass her) she never would have revealed so much about herself.
I sort of don’t want to tell you something, though I’ve long since let the secret out of the bag.
I’d kind of rather just hang here, knitted up safely in my strappy canvas jacket.
In the section I was hoping the aforementioned literary magazine would publish, I admit to having a very hard time transitioning onto some antidepressant medication in the wake of having a gun shoved in my face. During my conversation with the editor, he mentioned that my revelation re: the meds was maybe a bit too much, too revealing, too vulnerable. Too heavy. I suspect this was part of the reason they ultimately rejected the piece, even after asking me to revise it.
I’m certainly willing to entertain the idea that the piece didn’t work outside the context of the larger memoir, or that the revised version just wasn’t all that good.
But I’m also left with the feeling that these things—e.g. an adult human being actually really needing some help—are not to be discussed. At least not in work that might appear in the pages of a well-regarded literary magazine.
Straitjackets were invented in France, of all places—that bastion of libertè and equalitè—by an upholsterer named Guilleret, working on contract for the Bicetre Hospital in 1790. Most historians consider straitjackets a major improvement from the ropes and chains previously used to restrain the mentally disordered. Such implements included handcuffs, which have been around in some form since the Bronze Age.
Across the channel, one hundred and some odd years after the invention of the straitjacket, T.S. Eliot formalized his concept of impersonality in poetry, otherwise known as the objective correlative. His proclamation decreed that a poet’s personal emotions should never be stated directly on the page, that instead the poet must find some object or image suggestive of them—e.g. a patient etherized upon a table—and only then can s/he evoke the same feelings in the reader.
As William Carlos Williams later put it, there should be no ideas except in things.
The objective correlative, one could argue, is a kind of straitjacket designed to keep things from getting too messy, to restrict the writer from revealing too much or embarrassing himself with vague sentiment. T.S. Eliot went so far as to wield it against Shakespeare’s character Hamlet, whom he felt was too unrestrained in his emotional outbursts.
The objective correlative is absolute doctrine in most contemporary university writing departments—this device that was instituted nearly a century ago by a brilliant but repressed man from St. Louis, living in perhaps the most emotionally reserved culture on the planet.
(The etymology of the word reserved traces back to England in the 1650’s, meaning self-imposed restraint on freedom of words or actions; a habit of keeping back the feelings.)
Of course, the objective correlative worked exceptionally well as a device for rendering T.S. Eliot’s period of mental collapse in The Wasteland. Even with all its impenetrable literary facades and intertextuality, Kate Zambreno calls it totally amazingly hysterical and emo.
My question, though (and part of Zambreno’s): is the objective correlative still working for us? All the time?
Is part of the reason so many of us have moved (escaped?) over to creative nonfiction because there’s (sometimes) less demand for elaborate obfuscation, for byzantine references meant to signify emotions and experiences? Because we can employ the objective correlative as an accessory, rather than a muzzle?
Is the whole concept of emotional restraint a white male European thing? Or, more specifically, a British thing? (I’ll admit that almost all of my ancestry is British; I’ll also admit that there’s a strain of Protestant gloom, seriousness, and inexpressiveness that runs in my genes, and that I’m constantly both wielding and working to overcome it.)
Wasn’t British colonization, with its attendant “civilizing” (which Herman Melville referred to as “snivilizing”) a way to restrain the more demonstrative, scantily clad “heathens”?
(Circa 1200, the concept of a “Wild Man” was a “man lacking in self-restraint,” otherwise known as a “primitive, or savage.”)
Was the American colonization of Hawaii—with its subsequent missionary suppressing of native pursuits like surfing and nature-worship and nakedness—itself a form of restraint? Or possibly my comparisons here are strained; perhaps it’s disrespectful and reductive to tether the awful history of colonialism and patriarchy to literary aesthetics.
Wearing an institutional straitjacket for long periods of time can be quite painful. Blood tends to pool in the elbows, where swelling may then occur. The hands may become numb from lack of proper circulation, and due to bone and muscle stiffness the upper arms and shoulders may experience excruciating pain. Thrashing around while in a straitjacket is a common, but mostly an ineffective method of attempting to move and stretch the arms.
I worked briefly with a creative writing student who was not doing well, mentally. His writing was completely unrestrained, nearly incoherent—a kind of unmitigated gut-spilling that was painful to read. More than painful, it was frightening: a scrum of raw emotion and clutter cribbed from an online mental health chat room, mixed with diary-like confessions, but submitted as a short story. I consulted with an expert, who suggested I ask this student to leave class, that it wasn’t a safe environment for him or the other students. I dreaded the conversation, but he agreed. He admitted he wasn’t taking great care of himself, that he wasn’t really in a place to have his written work parsed by others. When he stood up to leave my office, a cigarette butt that had been clinging somehow to his jeans was now stranded on the red fabric of my Ikea chair.
On the other hand, I’m often most enthusiastic about student work that delves into personal darkness, that takes big emotional risks. One of my current MFA students is working on a lyrical, hybrid memoir about receiving electroshock therapy for Bipolar Disorder; she’s braiding this personal narrative with a natural history of lightning; the combination is thrilling, emotionally resonant, and often disarmingly humorous. The writing invites and encourages you to look away at regular intervals; it gives you a chance to breathe. The outward expansion balances the inward diving, the uninhibited self-revelation.
Discussing F. Scott Fitzgerald’s The Crack Up, Kate Zambreno writes: At the time Fitzgerald published these essays his fellow male genius contemporaries—Hemingway and Dos Passos and the rest—were like what the fuck are you doing, Scott? This sort of ripped-from-the-heart memoir wasn’t considered real writing, wasn’t manly. Wasn’t manly? Wasn’t LITERARY.
And then there was Zelda Fitzgerald, of course, who was restricted from writing/publishing about her own intimate experiences within the mental health system.
The first recorded mention of handcuffs: In Virgil’s telling of the myth of Proteus, the Ancient Greek shape-shifting prophet. Anytime men approached him for answers to their insipid existential questions, he shifted forms and escaped. Until Aristaeus, son of Apollo, used handcuffs to restrain the god, because he needed desperately to learn the secret behind the colony collapse of his bees.
The Swing Cuff
Now we have disposable cuffs, first introduced in 1960’s, similar to zip ties. They’ve been described as Great for riots or other situations where officers need to secure lots of people quickly:
Plastic restraints, though, are believed by many to be more likely to inflict nerve or soft-tissue damage to the wearer than metal handcuffs.
In Citizen: An American Lyric, Claudia Rankine maintains a posture of relative distance and reserve, writing mostly in the second person about the experience of being a black woman in America. But something shifts halfway through the book; there’s a sense of the author slipping surreptitiously and gracefully from her own self-imposed restraints, especially when writing about men in her life—men so often placed in actual physical restraints: The hearts of my/brothers are broken. If I knew/another way to be, I would call up a/brother, I would hear myself saying,/my brother, dear brother, my dearest/brothers, dear heart—
I don’t think I would have particularly liked Ken Kesey in the 60’s, or any decade, for that matter. The way he treated women, the way the Merry Pranksters fucked the woman they nicknamed “Stark Naked” for 1200 miles in the back of their hippy bus, then abandoned her, wearing nothing but a blanket, in the middle of Texas when her bad LSD trip turned into a psychotic breakdown, when she could no longer deal with being the “star” (read: sex object) of their misguided cinéma vérité. No one stayed with her in Texas to make sure she was ok; no one so much as made a phone call during her brief hospitalization. Perhaps the only truly human moment in the entire history of the Prankster’s dumb-ass bus tour: Stark Naked running off the bus, literally naked, to embrace Larry McMurtry’s child, because she so missed her own toddler back in California. Then there’s the story of another woman—a friend of Neal Cassady’s—gang raped by twenty or more Hell’s Angels at Kesey’s place in the redwoods, with Kesey’s and Cassady’s apparent consent. A knot of rage tightens in my stomach when I think about it, like I want to go ballistic on Kesey and Cassady and the Angels—a wrestling scrum I’d certainly lose, but not without getting a few good shots in.
Sometimes I want to meet macho with macho; sometimes I lose myself.
I don’t always know how, exactly, a man is supposed to behave.
I often find myself fantasizing about times when I was wronged or manipulated (or when someone like Stark Naked was wronged or manipulated), and how I should have responded with fists or elbows or swift takedowns, even if I wasn’t even born yet.
Maybe it’s my own history of exploitation by immature, egocentric men.
Physical restraints are particularly traumatizing to people who have been victims of physical and sexual abuse.
In Barry Lopez’s essay for Harper’s, entitled “Sliver of Sky,” he shares an emotionally candid account of childhood sexual abuse at the hands of a cunning sociopath, who also happened to be a pillar of the community. Lopez explains that as a young adult—long after the abuse ceased—he experienced something akin to a blind rage whenever he felt he was being taken advantage of in even the smallest of ways.
In other words, us survivors have a hard time restraining ourselves, and we honestly regret certain instances when we fail to do so, just as I will soon likely regret the previous lines about hippies (who I actually tend to like) and about wanting to punch Ken Kesey (it’s too late for that, and I have no plans to ever actually punch anyone).
And what I’m trying to actually get to is this: despite how much anger he elicits in me, I also can’t help wondering, if Ken Kesey was still alive—if he was sober—what would he say about the idea of restraint? The man who wrote the unhinged novel that helped set in motion the legislation that banned nonconsensual psychiatric hospitalization?
1) Each use of restraint or seclusion poses an inherent danger, both physical and psychological, to the individual who is subject to the interventions and, frequently, to the staff who administer them.
2) The decision to use restraint or seclusion nearly always is arbitrary, idiosyncratic, and generally avoidable.
3) Many inexpensive and effective alternatives to restraint and seclusion have been developed and successfully implemented across a broad range of mental health facility types.
In 2006, a mentally ill cartoonist and zinester named James Chasse died in the custody of the Portland Police Bureau as a result of being severely beaten and restrained.
After spotting him apparently urinating in public, the 250-pound Officer Chris Humphries tackled the 145-pound Chasse on the pavement, breaking sixteen of his ribs. The blunt force of this trauma was likely the cause of his death, but Chasse very well might have lived had he not been placed in arm and leg restraints—had he not been essentially hog tied—and had the police not delayed medical attention for over two hours.
One uncanny detail from this terrible story: decades before, the seminal Portland punk rock band The Wipers wrote a song about James Chasse, entitled “Alien Boy,” with the following lyrics: they hurt what they don’t understand.
Though Gordon Lish was largely responsible for establishing Raymond Carver’s early writing career, the more mature, newly sober Carver grew deeply weary of Lish’s minimalist editorial style, his violence with the red pencil. Carver could no longer abide Lish’s surgical editing of anything human or sentimental from his work; this legendary writer/editor skirmish nearly wrecked Carver’s precarious mental health. Carver eventually worked up the courage to jettison Lish; he re-published his classic short story “The Bath” in the revised (or perhaps more original) form of “A Small Good Thing.” “A Small Good Thing” is the warmer, more human story—the one I’d choose if, say, I had to spend a few days in the hospital. But during my stay, I’m sure I’d notice, for the fifth or sixth time, all the places where “A Small Good Thing” could’ve used more stern editing, as when the doctor calls the female main character little mother, or in the highly charged final scene, when the baker says, Sweet, sweet Jesus. They’re slightly cringe-worthy lines, just as we’ve all probably written many of our own cringe-worthy lines.
I run in different circles, as we all do. Sometimes, surrounded by other writers at AWP or elsewhere, I feel like, why do we all have to come up with fancy, aestheticized ways of describing our feelings or experiences? Why do we have to worry about being cliché with every expression? In conversations with other writers, I fear saying something hackneyed, something common. I can’t help but wonder what kind of repression this engenders. But then, say, in a group of non-writers, someone delivers a packaged phrase, and I wish they’d deliberated on a more unique, artful way of expressing it.
I’m stuck somewhere in the middle.
I fear that too often, I just remain silent.
Unlike many contemporary writers, (e.g. David Foster Wallace, David Shields), I don’t really know shit about western philosophy. My background is in psychology. Not that I’m particularly proud of this—I mostly hated all my research-focused undergraduate courses in Behavioral Neuroscience. Yet, in ancient Greece, the word psyche was represented symbolically by the emergence of winged creatures from a chrysalis. Psyche, then, connotes the transubstantiation of the soul from one form to another—a process requiring a period of darkness, inversion, restraint, followed by a chewing through of the tight silk camisole.
A chewing through and eventual flight.
I’m interested, then, in philosophical questions about how we think and what we can know, but they rarely feel as exigent to me as the questions how are we transformed by darkness and loss and how do we heal?
If you were writing this essay, would you include a section about Eric Garner? About choke holds as a form of restraint? Would you worry that including this—as well as the James Chasse reference—may diminish their importance, or might be seen as self-serving, especially in juxtaposition to a conversation about aesthetics?
As literary writers, we’re supposed to stay clear of overt politicking or didacticism; we don’t employ slogans unless they’re writ large on a protest sign, and even then we often feel embarrassed by their lack of subtlety.
And for God’s sake, under no condition should we rant.
Perhaps all you want to express is the basic human horror at the fact of an asthmatic man being choked to death while essentially begging for his life, but you yourself risk the accusation of an improper use of restraint.
Methods for escaping from handcuffs:
- slipping hands out when the hands are smaller than the wrist
- releasing the pawl with a shim
- or simply opening the handcuffs with a duplicate key, often hidden on the body of the performer before the performance.
But what if I told you that I camouflaged the gender of the student I mentioned from my writing workshop? Perhaps I’m just as guilty as T.S. Eliot or F. Scott Fitzgerald for “silencing the madwoman,” for restraining creativity in its messiest, most inchoate form. Perhaps I was just scared. To my credit, the mental health expert I consulted was female, and herself a writer. I didn’t force the student out of my class; I just brought up the idea that perhaps focusing first on his/her health was more important than writing, just at that moment. The student agreed.
I invited this student to re-enroll the following semester, but I’ve yet to hear another word, just as I’ve yet to re-submit anything to the literary journal that rejected me.
Recently, after a reading by a group of hip young poets, my fiancée said, that wasn’t poetry, that was just vomiting words.
Maybe what we need are occasional intense bursts of unrestrained writing, like in Dennis Johnson’s Jesus’ Son, a work of semi-autobiographical fiction in which a newly sober narrator says I was a whimpering dog inside, nothing more than that. It’s one of few such bald admissions in the book; maybe that’s why it works so well.
I can offer up these manicured little examples about when to exercise restraint in our writing, and when to break free, but the truth is that I don’t really know. I wonder how Whitman would weigh in, or one of the young Ferguson protestors, both of whom might encourage us to break out of the zip strips and run amok through the halls, down the police-lined boulevards, to swarm the streets and reclaim the freeways in the name of the people, of justice.
But I’m equally inspired by another of my current students, who is also writing about mental health and addiction issues (also with a lot of humor), while honoring her literary heroine Sylvia Plath. Unlike Plath, though, she’s working to tell her story without spilling so much blood on the page.
In 2013, Sofia Romero, also known as Sof Strait, set the world record by escaping from a straitjacket 49 times in one hour.
I guess at the end of our careers and lives, I don’t want us to look back and say, above all, we restrained ourselves. Or perhaps even worse, the passive tense version, we were restrained, implying that someone else has clicked the shackles around our wrists and ankles, removed any slack, and pocketed the key.
Restraint, then, as something we employ constantly, constantly—49 times in an hour—but that we slip out of just as easily—49 times in an hour—and by which we’re never truly rendered helpless, motionless, silent.
It’s not actually necessary to dislocate one’s shoulder to escape from a straitjacket. This was a fictitious rumor created by Houdini, to scare off his competitors in the realm of escapology.
The most common way to escape is to hoist your arms over your head and then simply peel the jacket off your torso.
Houdini used to perform the feat behind a curtain, but discovered it’s much better received with the heavy fabric pulled to the either side—spotlights trained on our slick, upside-down brows—allowing the audience to directly witness our struggle.
Haimowitz, Urff & Huckshorn. “Restraint and Seclusion: A Risk Management Guide” (online PDF). Nasmhpd.org; September, 2006.
Hempel, Amy. The Collected Stories of Amy Hempel. New York, NY: Scribner (reprint edition), 2007.
Johnson, Dennis. Jesus’ Son. New York, NY: Farrar, Strauss & Giroux, 1992.
Lindstrom, Brian. Alien Boy: The Life and Death of James Chasse. Breaking Glass Pictures, 2013.
Lopez, Barry: “Sliver of Sky: Confronting the Trauma of Sexual Abuse.” Harper’s Magazine, January 2013.
Rankine, Claudia. Citizen: An American Lyric. Minneapolis, MN: Graywolf, 2014.
Wolfe, Tom. The Electric Kool-Aid Acid Test. New York City, NY: Picador (sixth printing edition), 2008.
Zambreno, Kate. Heroines. Los Angeles, CA: Semiotext(e), 2012.
Online Etymology Dictionary (etymonline.com)
Straitjacket, Houdini, and Sofia Romero histories from Wikipedia’s Straitjacket and Escapology entries. Handcuff history researched on handcuffs.com, Wikipedia and gizmodo.com.
Justin Hocking is the author of the memoir The Great Floodgates of the Wonderworld (Graywolf, 2014) — a Barnes & Noble Discover Great New Writers selection and a finalist for the 2015 Oregon Book Award. He is a Co-Founder of the Wilderness Writing MFA Program at Eastern Oregon University, and the Certificate Program in Creative Writing at the Independent Publishing Resource Center. His work has also appeared in The Normal School, Orion, Poets & Writers and The Rumpus. He is a current Oregon Literary Fellowship recipient, and winner of the Willamette Writers’ 2014 Humanitarian Award for his work in writing, publishing, teaching and literary outreach. More information is available at justinhocking.net.
Wow amazing jump
We communicate, express at our peril, part of what makes us humans. Thanks for this honest piece. I used to think balance was on point, but that hides as much as reveals. Humanity sprawls. So should its communication.