Saturday, February 28, 2015

A Blanket of Truth

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            Audiences enjoy a good, inspiring story based on true events. Heck, at the time of this writing, we’ve had a slew, dozens of movies and books based on a true story or somebody’s life each year. However, overtime we’ve come to understand that memoirs and the biography genre may not truly represent the subject’s life. Narratives have different requirements and constraints than real life could accomplish and sometimes a creator has to embellish a few aspects to give it a better narrative flow. Because of this, how “true” could a true story be if the facts can be embellished and change, wouldn’t that be no different than making it up? Talk show host Frank Stasio of Talk of the Nation discuss A Million Little Pieces on “The Ethics of Memoir Writing” with journalist and writer of non-fiction and the editor of The Paris Review Philip Gourevitch, along with Professor Nicholas Christopher of Columbia University. Despite the subject being A Million Little Pieces by James Frey, this discussion will instead focus on the graphic novel Blankets by Craig Thompsons, apply the ethics behind biographical embellishment and whether it betrays the author’s integrity.
           When a creator labels a story as true, we instantly trust their integrity. However, if evidence surfaces claiming deception on the writer’s part, Mr. Gourevitch claims it to be no different than:
If [he says] to you, ‘Here, buy this car. It’s a hybrid,’ and then it turns out actually it’s a gas guzzler—if I say to you, ‘Buy this war. There are weapons of mass destruction and they’re tied to terrorism,’ and then none of those are proved, you would have reason to question me.
Or maybe the author lost the records. Link
Gourevitch’s stance is that an author should be honest, that if he or she claimed that the story is true, it better be exactly what it says on the tin. Any evidence to contrary and the author is nothing more than a con artist looking suckers to scam. Professor Christopher, however, is much more lenient to author, citing that it’s human nature to be flawed and our memories can be imperfect. “But when you’re writing a memoir, you’re saying—you’re making a covenant with the reader saying, “The facts in here are accurate as best I can remember them,” says Christopher, though nevertheless he establishes his limits by stating,” If you start appropriating other people’s lives, . . . and the other people’s tragedies and then transfiguring those, I think it’s just unethical and bogus and lying after awhile.” I understand Christopher’s point if other people are used for another author’s purpose, whether it is their fictional selves being warped or unflattering caricatures.
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In the first chapter of Blankets, Craig Thompson establishes his Christian upbringing and poor home life. There were several scenes that depicted child-Craig as pathetic and tormented, which could be a device the Thompson is using to illicit sympathy from his readers to his plight. In addition to things that could be embarrassing such as the pee fight between him and his brother in a later chapter. However, it also suggests his parents—particularly his father—were abusive because his father responded to child-Craig’s and his younger brother Phil’s complaints over sharing a bed with hostility and punishing them by locking Phil in the Cubby Hole, a room that’s a cross between an attic and a closet. According to Thompson, his parents received a copy of the book and were not pleased, however, their displeasure was probably more focused on the fact that he meant for the book as a means of “coming out” to them, in that he renounces Christianity but still holds faith in God and Jesus. In addition to his own family represented, Thompson is also representing Raina’s, his love interest, family as well, who are conveniently in the middle of a divorce and depicting their family troubles.
            There’s a distinction between fiction and lying. Fiction is not lying, it’s telling truths through one’s imagination. There are some people who feel there is no need to feel betrayed. For example, a person named Judy calls the show to offer her perspective over the issue:
I don’t personally have a problem if I actually don’t know what parts were changed. But I learned, when I was taking a qualitative research course in the PhD program, that sometimes a fictionalized account of something can be more powerful. . . . sometimes if you just recount the facts, that’s kind of cut and dry, but if there’s an added fictionalized aspect to it . . . you can convey the feeling of the experience much better.
When I was little, I would just pretend my bed was a circus, or a caccoon, or a magic carpet, or my last bastion against the monsters and things living under it. I should stop. Link
Going back to the idea that life is not as exciting or inspiring without the lens of fiction as depicted in books or movies and sometimes embellishment is needed to enhance the experience. In fact, folklore, myths, and legends were “true stories” that became exaggerated overtime through generations of re-tellings that nevertheless ring powerful truths. We may doubt that there was a girl called Cinderella but we still believe in karma through the fairy tale.

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            Occasionally Thompson’s novel will get surreal and of course it probably never happened in real life but only to convey his thoughts, dreams, and a visual display of the unreliable narrator. Occasionally I question whether Raina and her family are real and whether their problems were real. However, Thompson’s focus is not on them but a character study of his own spirituality and coming of age, his own independence from Christianity.

Persepolis: A Child of Iran

            It’s very easy to dream of a better world. Ideologies are born, gain momentum and popularity during turbulent political and sociological climates. It is not helped if the current regime in any government is running poorly and the ideology, such as Marxism, seem like the better alternative to a happier lifestyle. And thus, once an ideology becomes popular in times of political and sociological turmoil, it can only lead to one result: revolution! It’s very easy to dream of a better world. While an ideology sounds perfect in theory, putting it in practice is a different beast altogether. What are the consequences of applying a new set of ideals onto an entire nation? Marjane Satrapi’s graphic memoir Persepolis illustrates her growing up in post-Iranian Revolution Iran and the radical changes she and her family experienced as a result of the revolution.
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            The book opens with a cartoon representation of Satrapi’s 5th grade school photo, the most striking feature is that she’s wearing a veil. Several panels after the first go on to explain it being the first of many new policies implemented in the Revolution’s aftermath, in which women are now required to wear veils in public. Naturally, many women, especially young girls, are very resistant to this repressive change. Shortly after in the chapter “The Water Cell” Satrapi goes into detail of Iran’s history and the politics that led to the Iranian Revolution. Reza Shah Pahlavi was appointed Shah of the Kingdom of Iran by the British Empire, whom they saw as a patsy as he was basically an uneducated nobody who they could use to exploit Iran’s resources, namely oil. Satrapi conveys this information by first having her child self recite it like a lesson she learned from school, then depicted the story as a fairy tale told from her father, with the Shah resembling a stereotypical king. A king possibly serves as a template for child-Satrapi for any absolute ruler or official of a nation.
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Reza Shah was originally meant to be a patsy, however, his synergistic relationship with the British Empire prompted him to modernize the Kingdom of Iran by introducing western culture and technology to its citizens. The BBC documentary provides old footage of British-Iranian cultural merge, which comments: “Everyone seems to be acting a part, the effects smack more of a copy of nineteenth-century European court than of Iran’s older traditions of royal life.” Britain’s dominating influence and Iran’s fading cultural identity heavily contributed to the country’s dissention, and the situation was exacerbated further once the Shah was succeeded by his son, Mohammad Reza Pahlavi. Satrapi explains the difference between the reign of the current Shah and his predecessor through her grandmother:
You know, my child, since the dawn of time, dynasties have succeeded each other but the kings always kept their promises. The Shah kept none; I remember the day he was crowned. He said: “I am the light of the Aryans. I will make this the most modern of all time. Our People will regain their splendor. (27)
In addition to the dynasty’s goal to modernize Iran and the issue regarding cultural identity, the Shah had also been wasteful by spending the country’s money on extravagant parties, frivolous goods, and trying to transform Iran into a military superpower. The documentary explained:
“The Shah needed a strong army. But by becoming the fifth most powerful army in the world needed economic, cultural and industrial foundations which Iran wouldn’t have for years. But the Shah didn’t understand this. He just couldn’t grasp it.”
It’s questionable as to why the Shah needed his toys in the first place, however, Iraq was on the verge of becoming rogue and Mohammad did not believe peace would last, while also wanting to compete with other countries like Britain and France in terms of military power. Nevertheless, any one who opposes the Shah, whether violently or peacefully, are arrested as political prisoners.  Most of the Iranian citizens agreed that Reza’s reign, as Shah, was tough; it’s universally agreed that his son was ten times worse. Once the revolution was in full swing, the Shah abdicated the throne and Iran returned to an Islamic state.
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            While many had hope the revolution would bring Iran back to prosperity again. The country, however, now governed by Islamic fundamentalism, is now undergoing many changes that affect many citizens personally, including Satrapi. For starters, women and young girls are now required to 
wear veils when out in public, according to religious dogma, but also under the sexist belief that a woman’s hair emits rays that cause a man to become crazy and lustful, regardless of the woman’s age or sexual maturity. The new regime also personally affected Satrapi when she was young by executing her uncle Anoosh, whom she was close too. Uncle Anoosh was a socialist who tried to escape the country and reconnect with his estranged family, only to be imprisoned for nine years and then released when the Shah abdicated. However, once the Islamic fundamentalists came into power, they arrested and executed Anoosh because he opposed their ideals. Uncle Anoosh was allowed one visitor before his execution, and he chose Satrapi. The event impacted her so greatly that she renounced her faith in God, whom by that point, had a relationship with Satrapi akin to an imaginary friend, or Merlin considering her earliest ambition was to become a prophet, and thus God was mentoring her for the role.
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            The Islamic fundamentalist’s main ideal is to ema
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ncipate Iran from Western culture and ideals, including capitalism. The result is a stifling environment no different than Orwell’s 1984 in which bystanders will have no qualms selling out other people if they feel they are not upholding the new standards. This image is best illustrated in the chapter “Kim Wilde” in which a teenage Satrapi goes shopping, hoping to expand her growing taste for punk and rock and roll. Her sources are black market dealers, hoping to hawk luxury goods such as Michael Jackson, Pink Floyd, Iron Maiden, and other secular goods like chess, make-up, and playing cards. Then once she makes her purchase, sinister nuns appear suspicious and hostile towards the young Satrapi and if she hadn’t been so crafty, the nuns would most likely report her to the Islamic Guardians where she would be punished severely and possibly killed.
            Satrapi had been expelled from various instructors because of her rebelliousness and confrontational demeanor. During a lesson at school from her newest teacher, the teacher declares: “Since the Islamic Republic was founded, we no longer have political prisoners” (144). Satrapi, speaking from personal experience with her uncle and witnessing many of her friends and family either fleeing or dying as a result of the Republic’s rise to power, however, disagrees and proceeds to poke truck-sized holes in the teacher’s claim. While awesome and mike drop worthy on Satrapi’s part, her mother, nevertheless, chastises her for making that mistake, which could have resulted in what the nuns would have done if they hadn’t lost interest; or arrested and executed by firing squad like the daughter of a passport-forger being hunted and recently martyred for being a communist; or being forcibly married to a guardian, then raped by said guardian so the government could bypass the law against killing virgins. Because of her character, Satrapi’s parents think it best for her to leave the country so as to avoid potential repercussions of hers or their beliefs.
            It’s easy to dream of a better world. The Islamic Republic and the supporters of the Islamic revolution had noble intentions in regards to the political climate. However, the Republic’s extremism and favor for the nation have led them to disregard the rights of the individual. In addition, Satrapi conveys their extremism in putting their ideology, in its “purest” form by removing all sources of Western culture, as something repressive, regressive, hypocritical, stifling, and dangerous to the citizens of Iran, especially to a child growing up in such a place.

Work Cited

Satrapi, Marjane. Persepolis. Paris: Pantheon. 2003. Print.