Tag Archives: September

Stress, Growth

Numerous red-orange mushrooms sprouting from the bark of a fallen tree.
Mushrooms crowding for attention on a tree in the Hoosier National Forest.

“Trees that develop without setbacks stand straight and proud. At first their branches grow upwards, then sideways, and finally a little downwards, so they can bend with the rain and snow. Most adult trees, however, have gone through something in their lives: another tree falling against them; branches broken by the weight of snow or ice; fungus; holes in their trunks made by woodpeckers or beetles. All these have changed their form and they’ve acquired scars” (Meijer 37-38).


I can’t remember if it was The Rise of Silas Lapham by William Dean Howells or Sister Carrie by Theodore Dreiser that we were discussing. In either case, the professor for the Great American Novel seminar asked the class whether or not our character, our own as living people, are the accumulation of material accomplishments or the outgrowth of an innate set of traits we are destined to wrestle with. I argued for the latter in a paper about one novel or the other. Over a decade later, my thinking has evolved, as all thinking should, but reading Eva Meijer’s The Limits of My Language last month provided a solid counterbalance to the idea that who we are is innately fixed.

Subtitled Meditations on Depression, Meijer takes an essayist’s approach to a clinical experience that can only be expressed through language, which she states in the title is limited at best. Among the metaphors she uses to inspect her own depression, what struck me the most was that of a tree. She doesn’t go with the obvious route and describe tree rings that accumulate layers of weather and smoke and toxins and bark beetles. Instead, she describes the exterior of a tree, the way its branches twist and wend and warp, the shape it is in a constant state of taking. A tree has an innate direction to follow, but grows around the damage done to it. To access tree rings, after all, the tree must first be cut down.

What I remember about Sister Carrie is that the protagonist navigates continual limitations on her agency. Environmental factors play a role in shaping her decisions, from the length of a table between her and a powerful man to the layout of the city where the novel is set. What I remember of The Rise of Silas Lapham is a hulking all-American rags-to-riches figure who has attained excessive wealth but not the cultural capital that should, in his mind, accompany it. The novel opens with Silas giving an interview, uncomfortable with his circumstances. Silas has his wealth, but not his peers’ respect. Sister Carrie, on the other hand, gradually attains fame but is faced in the end with the same sense of emptiness with her success.

What exactly makes personal growth meaningful is still very much the appeal of literature today. It’s not surprising that the runaway horror movies of the summer, Sinners and Weapons, devote the bulk of their scripts to developing a wide cast of complicated characters, keeping their respective villains relatively in the background. It’s no surprise that one of the most popular fiction genres today, the romance novel, is predicated on the fact that people are bound to change when met with new circumstances. Trajectories like friends-to-lovers, enemies-to-lovers, lovers-to-enemies-to-lovers, and so on, all attest to a recognition that character is far from static.

A spider's web hanging in a forest in front of a tall tree surrounded by green but blurry leaves.
The spider was busy when I asked for life advice.

When he accepted the Nobel Prize in Literature in 1962, John Steinbeck said that “a writer who does not passionately believe in the perfectibility of man has no dedication nor any membership in literature,” meaning, I believe, that fatalism is incompatible with the craft of literature.

Essays like Meijer’s, on the other hand, are more confronting than fiction. In memoir, we’re not following a rags-to-riches or riches-to-rags plot, we’re not growing to more effectively confront vampires and witches, but taking our own growth (or lack thereof) and putting it under a microscope.

I find more comfort in Meijer’s tree metaphor because a healthy tree is measured by what other species it helps to foster. Like every organism in every ecosystem, nothing lives in isolation. A tree provides nutrients to fungus, shade to mammals, shelter to bugs and birds. These are all outcomes that a healthy tree is bound to provide by virtue of what a tree is: the transformation of sunlight and minerals and water into sugars and nuts and foliage. The shape of a tree is irrelevant; gnarled, twisted, straight, even, split—what matters is the processes that a tree recycles, the absorption of carbon dioxide, the excretion of oxygen and nutrients, the miraculous flow of care that its roots and branches provide to the rest of the forest.


Meijer, Eva. The Limits of My Language. Pushkin Press, 2021.

Leftist Vegetarian Chili

Let’s say you want to make chili for the autumn season, something you can bring to a pot luck at a moment’s notice. If you’re anything like me (an English Major), any pot luck you get invited to will be filled with vegetarians who bring gallons of humus and pita chips by the crate. Here’s an easy recipe for a healthy chili to satisfy any English Major’s left-leaning, postmodernist palate.

The first step is to go to the local farmer’s market to obtain the best locally grown organic non-GMO socialist ingredients. Obtain the following items:

4 or 5 tomatoes1
1 red onion
1 sweet onion
2-3 carrots
2 bell peppers
2 jalapeno peppers
1 green chili pepper
1 habanero pepper
1 yellow summer squash
1 potato
1 copy of Das Kapital
2 cans of black beans

Optional: two bowls of marijuana, but only if you’re serving at a gathering of poets. If the chili is for a faculty meeting, two to three liters of rum (as a side dish) should be provided.

Various seasonings (salt, pepper, cumin, cloves, cinnamon, ginger, turmeric, grassroots activism) should be added to your own taste (which should be excellent because you’re an English Major).

First, lay out the ingredients and tell them that cuisine is a social construct. Then chop up the onions and dump them into a cooking pot with an inch of oil. Stir them enough to keep them from burning, and add salt and pepper. The onions should be strong enough to make you cry, if you aren’t already crying about the TPP.

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Next, chop up the tomatoes. Add a can of tomato sauce if you really want to give money to the 1 percent, you terrible monster.

Add the cans of beans, ignoring the fact that Big Canning got your hard-earned money. In a vegetarian chili, you need protein, and the beans will provide enough protein to help you resist the man.

Chop up the vegetables; carve them the way you’d carve up Wall Street, and redistribute their wealth in the pot. Season liberally with spices.

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Next, chop up the peppers. Be careful to protect your hands, otherwise your fingers will burn the way the Christian right wants you to burn in hell. Be especially careful chopping the habanero, which will provide the amount of spiciness needed to smash the patriarchy. You can also add smashed patriarchy to the chili, but don’t add too much; patriarchy has very little nutritional value, because it’s mostly fatty acids and blood.

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Stir all ingredients and continue to season as you see fit, because you are a creative and unique individual and however you season it will be an expression of your individuality in the rising tide of fascism. However, don’t add too much cinnamon or ginger; if you wanted a pumpkin spice latte, you’d go to a coffee shop with your Mac and write a screenplay in the corner.

6Let the chili simmer the way the working class simmers before the coming revolution, for two or three hours. Feel free to freeze it for the future or emergency pot lucks. Because your vegetarian Marxist postcolonial chili will be as spicy as your attitude (on tumblr), serve with lots of bread, or over rice. This chili is not for the faint of tongue.

Feel free, even, to serve it to your conservative friends. It may be meatless, but that’s no reason to be afraid of it. Take it to a tailgate party, or an NRA meeting. Use it to bring people together. What we eat may be politically driven, but sharing a meal is universal. At least that’s what the shoeless hippies who sold me the onions said.

-jk