My three dads Patriarchy on the Great Plains

Jessa Crispin

Book - 2022

"Jessa Crispin melds personal narrative with history and current events to explore the dark side of Kansas, where she grew up. She meditates on why the American Midwest still enjoys an esteemed position in the US's imagination about itself, why its foundational myths are the myths of what it means to be "American." And while we may romanticize aspects of Midwestern life-the nuclear family, the pioneering attitude, the small town friendliness-the realities, she argues, are harsher: so-called Midwestern values cover up a long history of oppression and control over Native Americans, over women, over the economically disadvantaged. Her subjects range from The Wizard of Oz to the White race, from chastity to rape, from radica...l militias and recent terrorist plots to Utopian communities; from the murders of the Clutter family made famous in Truman Capote's In Cold Blood, to her own horror when a beloved art teacher inexplicably one night slaughtered his wife and three daughters and killed himself. Her pursuit takes her back to the Civil War, John Brown, and the immigration of German religious communities to the Midwest; she then ferries across the Atlantic Ocean to Amsterdam to visit a lay seminary for women where, since the Reformation, they have found sanctuary from violence and domestic abuse. Yet, despite the darkness, which is Crispin's stock in trade, there is a kind of bleak redemption at the heart of this project, the insight that, no matter where you go, no matter how far from home you roam, the place you came from is always with you, "like it or not.""--

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Subjects
Genres
Personal narratives
Published
Chicago : The University of Chicago Press 2022.
Language
English
Main Author
Jessa Crispin (author)
Physical Description
230 pages ; 22 cm
Bibliography
Includes bibliographical references.
ISBN
9780226820101
9780226600673
Contents unavailable.
Review by Publisher's Weekly Review

Crispin (The Dead Ladies Club), founder of Bookslut, takes the ideals of the American Midwest to task in this scorching blend of memoir and social critique. In an attempt to exorcise the oppressive beliefs she internalized growing up in small-town Kansas, Crispin unpacks her hometown's values of religion, family, and "this very Midwestern version of masculinity that is all emotional constipation," while contending with the "atrocities" they've engendered throughout history. In a section titled "The Father," Crispin recalls a murder-suicide committed by her art teacher on his family in the 1990s to underscore the prevalence of male violence in rural communities and muse on the cultural obsession with "tell stories about dead white women." Another astute appraisal uses the martyrdom of John Brown--the abolitionist who combined religious fervor and guns--to examine the complications of culpability when violence is carried out in the name of a perceived greater good. Crispin also dives into her own evangelical youth in the 1980s to poke holes in the promise of the nuclear family structure while considering the pitfalls of subscribing to religion as a means to escape "the terror of freedom. The terror of ourselves." It doesn't strike a particularly hopeful note, but Crispin's erudite analysis and biting wit make this multifaceted history unmissable. Searing and intelligent, this delivers on all counts. (Aug.)

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Review by Library Journal Review

Crispin (Why I Am Not a Feminist: A Feminist Manifesto) provides a much-needed counternarrative for the fictions of the Midwest that perpetuate and continue to engender an American cultural mythology that conceals harsh realities of colonialism, oppression, and patriarchalism, which together have led to undiscussed problems related to economic disadvantages, abuse, and stigma. The book opens with, ostensibly, a ghost story and unfolds as a series of near-exhumations of the haunted spaces of the Midwest, both as Crispin has lived with them and as she has studied them through socio-critical lenses. Crispin tells the stories of her "three fathers" with vulnerability and power, and she illuminates the secrets that families have, both personally and collectively, in ways that violate the norms of taciturn Midwestern values. VERDICT A powerful, provocative narrative, designed to remind readers that it is often silence that empowers oppression, allowing it the power to endure in unchallenged ways.--Emily Bowles

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Review by Kirkus Book Review

The author of Why I Am Not a Feminist and The Dead Ladies Project returns with a sharp examination of patriarchal cultural norms in the Midwest. Crispin, who lives in Philadelphia but grew up in Kansas, begins by describing a haunting she discovered in her home after moving back to her home state. The ghost in question, dubbed Charlie, came with a specific type of "dad energy…this disapproval, this long list of unspoken rules, this very Midwestern version of masculinity that is all emotional constipation yet still strangely captivating, that leaves those around it scrutinizing every glimmer of the eye, every change in tone or inflection, looking for some sign of approval or affection or respect. The kind of masculinity that makes you think love is a thing to be earned through sacrifice and improved performance." Mixing memoir and cultural criticism, the author explores her relationships with the three "dads" of the title: her elementary art teacher, who was involved in a horrific act of violence; abolitionist John Brown; and Reformation leader Martin Luther. Crispin shows how these different figures and their legacies have personally affected her and how their broader influences--in family, politics, and religion--have affected America as a whole, particularly related to the many myths embedded in ostensibly pure Midwestern values. Examining how each of these aspects of culture has been modified, redefined, and coopted, Crispin thoughtfully explores how "the idea of community is not enough. It's too floppy a concept, too nostalgic and indistinct. It doesn't just mean knitting circles and someone to bring you groceries when you're sick. It means clusters of like-minded people who shut out any dissent. Neo-Nazis have a great sense of community, as do anti-vaxxers and militias. What we need is society." By challenging a host of societal assumptions about family, identity, gender, religion, and politics, the author upends an array of notions about American exceptionalism. A fascinating and engaging cultural study. Copyright (c) Kirkus Reviews, used with permission.

Copyright (c) Kirkus Reviews, used with permission.

He appeared first as a puddle. Liquid pushing up through the floorboards, rather than dripping down from above. I did not think much about it, just mopped it up with a towel and forgot about it until the puddle showed up in a new place. How could I say this was strange, the whole house was strange. The first living, human occupant of a house that had remained vacant and boarded up for fifteen years, I struggled to adjust to it and it struggled to adjust to me. The animals of the neighborhood still considered it theirs. They found their way into the house one way or another: squirrels, baby possums, mice, stray cats. They wandered in through grates, through holes in the floorboards, through the basement. I shooed them all out with a broom, through the back door, until the heat and the wet of the summer warped the cheaply installed wooden frame so much that the back door no longer opened or closed without a few shoves. [...] A ghost is a story without an ending. Without resolution or closure, the story troubles and persists. Neither teller nor listener finds peace. You find yourself trying to carry the story forward, trying to push toward an ending so that you can be done with it. It seizes the imagination and worries it, overloading it. But how does it, how can it, end? It's all unfinished business. The undiscovered will, the sentence cut short, the proclamation unproclaimed. The thing that wakes you in the middle of night with dread and the intense desire both to do and never to do, that thing keeps you awake nights even past your death. You can only wander around hopelessly. Now even if you had the nerve to say the thing you waited years, decades, to say, you no longer have the mouth or the tongue or the throat to form the words, let alone the right listener to hear them. All that is left is rattling pans, pushing open doors, creeping that woman out, in search of acknowledgment that you existed. It wasn't a great life or you wouldn't still be here, but it was a life that was lived. And now your torment is tormenting others. People who didn't even know you. People who come through a hundred years later are rushing past darkened doorways or turning on a fan to avoid those inexplicable sounds, burning sage and leaving shards of black tourmaline around the house in an effort to make you not their problem anymore. And it's sad if you're still here because you got murdered or your daughter got murdered or you decided to murder and now your spirit finds no rest on this plane or any other, but it's something else if you were just so bad at being a person that you spend your death the same way you spent your life: useless, on the margins, making a pest of yourself. Who needs hell as the scene of eternal punishment when you have your own life? I was getting a lot of dad energy from Charlie. This disapproval, this long list of unspoken rules, this very Midwestern version of masculinity that is all emotional constipation yet still strangely captivating, that leaves those around it scrutinizing every glimmer of the eye, every change in tone or inflection, looking for some sign of approval or affection or respect. The kind of masculinity that makes you think love is a thing to be earned through sacrifice and improved performance. I was used to this type of man. Having grown up in rural Kansas, I had spent my whole life in his company. These have been the men in my family, my lovers, my friends. I had tried to please them or entertain them, tried to break through their hard exterior with love and jokes and food and stories. And in exchange for what? Certainly not love, certainly not approval. So that they would deign to stay in my presence, maybe. For the hint of a smile or the smallest gesture of affection. But nothing I did pleased Charlie. If I left for a trip, upon my return the banging around in the kitchen would escalate. If I stayed home alone, I'd have the feeling of being watched. If a guest slept on the couch, they'd report hearing scratching sounds or waking up in the middle of the night with the feeling that their arms were being gripped by someone unseen. When I talked to him, I felt his presence nearer. If I ignored him, I'd hear him stomping around sullenly. It wasn't just the real men in my life. It was all of the men who had come before. It was all of the men who had been used to teach me what love was, what god was, what pleasure was, what art was, what truth was. Despite getting so little back from them, I still spent my time in thrall of them, still trying to please some dead guy who wouldn't have liked me even when he was alive. Those men banged around my head the way Charlie banged around my house, and no amount of sage burning would get them out. Built into the consciousness of every former farm kid is the idea of reinvention. I am not that, I am this other thing, I don't belong here. So you run away, you "get out," as they say, but the ghosts follow. Your body might move through space and time, but your inner workings are still entangled with where you come from. Spooky action at a distance. You find yourself recreating all your old traumas, you restage old scenes, you wander into a new setting reciting all the same old lines. I felt a need to go back to see and deal with where I had come from. There were restless spirits I wanted to lay to rest. I had thought I could remake myself anew, but the gifts of my fathers were hard to shake. And I needed them to shake.   Excerpted from My Three Dads: Patriarchy on the Great Plains by Jessa Crispin All rights reserved by the original copyright owners. Excerpts are provided for display purposes only and may not be reproduced, reprinted or distributed without the written permission of the publisher.