Memory’s thump

After she died, my mother left each of her children $8154.94
as their inheritance.  She had wanted to
leave $10,000.00 each out of the proceeds of her rooms at the retirement
village where she had spent her last decade, but the way these things go, costs
and disbursements whittled some away. 
Throughout her life my mother was determined to give each of
her children something of significance, and each must have an equal share. 
Ironically, what she leaves can never be equal
For some of us, $8000.00 plus is a significant sum, for
others it’s a trifle.  For some it can go
into unpaid debts, for others it becomes part of their inheritance to their own
children, administered early.
They will give it away.
After my husband’s father died and left a small but more
significant inheritance size-wise, he wanted to buy something of substance as a
reminder of his father: a timeless piece of furniture that might stand up
against time. 
I have not been able to think of anything to honour the
memory of my mother other than through words on the page.
One of my brothers has been writing his ‘chronicles’ about
his life, which he had wanted to include in the family archive, but has since
withdrawn because some family members objected to certain of his
statements. 
The response to his writing, which he initially spread far
and wide among our extended family, was a bit like my mother’s
inheritance.  Some responded loudly – it
meant a great deal to them.  Others did
not react at all, or at least not in company.
Last night, I read the second section of my brother’s
chronicles in which he addresses some of the contentious areas where people
have challenged his view of what really happened in our family and I wonder yet
again about the nature of fact and of fiction. 
The ways in which one person’s story can seem so very
different from that of a sibling, when both occupied the same space in
childhood, when both shared the same parents. 
But in many ways, my brother’s parents were not my
parents.  All nine of us have different
parents, given that our parents – despite our mother’s best intentions to treat
us all equally – behaved differently with each one of us. 
My father prized the boys above the girls; at least as far as
academic achievement was concerned. 
Girls were good for housework and sexual favours. 
My mother, on the other hand, preferred her sons.  Especially, the first and last-born, though
the first might say that our mother preferred the second born son. 
These distinctions put differential pressures on each of us
as girls and as boys. 
Years ago, Helen Garner wrote a story about her sisters for
an anthology on sisters in which she gave her sisters names based on
chronology, second sister, third sister etc. 
I have a similar impulse in relation to writing about my brothers, given
there are five of them, and each is unique. 
Here, too, I try to protect their identities in order to make
a point about family experience, but this emphasis on family chronology can make
for dull storytelling, so the critic in my head pulls me up and says ‘fictionsalise’.
Does it matter that my brother writes in blunt words, that my
father penetrated my sister and raped her on a number of occasions, both for
its factual nature and that the statement seems to take it further than my
understanding of events. 
Did my father actually penetrate my sister? 
Does degree matter?  My
father penetrated my sister’s mind.  He penetrated
mine.  He penetrated all our minds but in
different ways. 
See these words on the page. 
See how they disturb, even as I put them down. 
See how much the reader wants to say,
‘No, don’t write that’. 
Don’t say that.  Don’t
speak of these events, they are too awful to consider.
Embellish them in a story. 
Give the reader some space in which to imagine.  Don’t leave it too open-ended. 
My brother writes about his own memory of seeing my father go
into my sister’s bedroom late at night.  Sometimes
my father was naked.
This one hits me with a thump.
My brother as witness and given that he himself did not go
into my sister’s bedroom, given he did not watch my father with my sister, but
could only imagine it, he may have taken his memories to this extreme.
When we witness events, we take in certain aspects of that
event and our memory and imagination then kicks in and rearranges the images
over time. 
When I read about my brother’s memory it puzzles me.  Only in so far as I do not remember my father
walking naked through the house until I was in my teens, by which time this
brother had left home. 
But when this brother still lived at home, it is possible
that he saw my father in ways I did not.
Does it matter, the truthfulness of all this, of who saw
what, of who did what to whom? 
I suspect it does.  But
when it comes to sexual abuse, the facts become murky, simply through the
overload of sensations that accompany our understanding.
When I read about the three year old boy who went missingfrom his home on the mid-north coast of NSW several months ago and of how
police later recruited the aid of Interpol to look out for a paedophile ring, I
cannot get it out of my mind: the sight of this little boy in the grip of a
group of paedophiles. 
In my imagination, they are a blurry group of dark clothed
men standing in a ring around this small boy, preying on his body as if they
are dogs fighting over a bone.
This is as much as my imagination can bear before I want to
snap it shut.  Stop the images.  They are too unimaginable.
My mother was a person who could not bear to see what was
going on around her, under her own roof. 
She could not contemplate what was happening to her
daughters, most particularly her oldest, even though she tells the story of
finding my father at my sister’s bedside and of telling him if she ever saw him
doing this again she would kill him. 
She thought that was enough to stop him.
It was not enough.
My father continued to visit my sister in the night and my
mother continued not to see, until it was too late. 
Even now in my family, and in the community at large, it is
hard to want to see these things. 
Perhaps this is one of the reasons I write about them.  I pick at them like an old sore, and there
are some who say, stop it, get over it. 
It’s done now.  Get on with your
life. 
There are some who might put our mother’s inheritance into
the bank – just a few extra dollars and nothing of any substance – and there
are others who might like to make the most of our mother’s inheritance, some
who might want to use some of the talent she passed onto her children, both for
observation and her ability to write, but also to fight against this tendency
of hers to turn a blind eye.  

Don’t go

‘You’re on track,’ the gym instructor said to me last week,
little knowing that I had dragged myself in and that from time to time I kept
telling myself, I’d like to give up on this regime of twice weekly weight
lifting. 
But I don’t. 
I must do this till the end of my life or at least until my
body says, no more.  I can hardly bear
the thought.  Endless hours at the gym
trying to stop my body from its inevitable decline. 
I suppose it offers borrowed time. 
It means I feel less shaky on my legs.  It means I can go longer distances, walk
further and not feel the trembles every time I get above twenty steps. 
It means I’m still in the land of the living.
Even so, I long to rid myself of this suitcase body of mine
and stretch to greater heights. 
There’s still a red scar where my wound happened over a month
ago now. It took so long to heal.  I
measured the whole of my time away in Edinburgh by the pain in my finger.  It ached more in the cold and every day I
kept applying the special plastic bandage the doctor had ordered for me.  This bandage allowed the right amount of
moisture through, air and whatever else is needed for healing.  
  
And now I can’t go to the gym today because it’s Anzac
day.  A reprieve and an annoyance. 
It’s hard enough to motivate myself but when the government
offers a disincentive in the form of a public holiday where everything is meant
to close down – not that it does – then I have to find the motivation tomorrow
or the next day. 
And all of this in honour of a battle that was anything but a
victory and even if it was, should we be happy about celebrating it?
Scenes from my father’s war in Europe: 

Another of my daughters is going away soon, overseas, this
time for an indefinite period, and this time to Japan. 
I have to choke back the lump in my throat that stops me from
saying, ‘Don’t go’.  I have to encourage
her at every turn. 
It’s a good thing to go away to explore new places, new
cultures, new lives, but all the time the tug of home reminds me of why I
hate to travel.  Why I hate to
stray too far from home. 
My mother once told the story of how in her first few weeks
in Melbourne when she lived with her husband and five children in a converted
chook shed, she struggled to adjust to this new place so far from Holland. 
One day as she swept the kitchen floor of the bungalow,
through the open door, she noticed the parish priest drive by in his car.  She saw him and waved, but he did not see
her. 
At that moment a rush of pain ran through her body. 
Back home in Haarlem, the parish priest knew her well.  Back home in Haarlem, he would not drive by
and ignore her.  He would stop and visit
for morning coffee after Mass. 
Back home my mother was someone.  Here in Australia she was a no one.
 
At times my mother shifted from this sense of not being
wanted or known into deriding the rest. 
This country, these people, these Australians, they lack culture. 
They have no art, no history, no ancient buildings.  They do not know about fine food, and they do
not discuss important ideas.  They are
ignorant and boorish and at parties the men stand at one end of the room and
drink beer together while the women huddle at the other end or in the kitchen
over cups of tea. 
I tried then to imagine what the word ‘culture’ meant. 
If Europeans possessed culture, then could culture have
something to do with the way the men on building sites – the men who to me
looked to be mainly European, Italians, Poles, foreigners – behaved?   
These men worked hard and smoked cigarettes.  They wolf whistled whenever a young woman
walked past. 
Was this culture?  Was
this what my mother longed for, to be recognised, to be wanted? 
The wolf whistles were meant to be complimentary, or were
they?
 By the time I reached
adolescence and these workers whistled at me, I felt the conflict of pleasure
at being noticed with a wish to be hidden and left alone. 
It felt as if I was taken over in some way, but this had to
be good I told myself.  This was a sign
of approval.  This meant I was desirable.
Yet if these men actually talked to me or knew me in any way,
then they would change their minds.  They
would see how I was awkward and could not string words together.  They would see the state of my teeth and
recoil. 
Or in turn, I might recoil at the sight of their arm muscles,
the clumsiness of their broken English or the smell of BO that ran off their
bodies. 
Was this culture? 
And now when I am beyond the wolf whistles of the past, when
I see them all so differently, when I reflect on such attitudes as patronising,
objectifying and a thinly disguised sign of contempt for women, I’m troubled by
my childhood self. 
The way I saw things then. 
These old views clash with what I see around me now. 
And once when I was young I might have thought I could
continue to get away without exercise – my body, a suitcase rigid and inert, a
mere carry all. 
My mind the only thing to matter once I gave up on my
soul. 
But I still despise war, not only for those of us who suffer
its consequences but most of all for those who must live through it and if
they’re lucky enough to survive must live with the consequences of what they
have seen, done, and heard.
How can we fight against that?
Going to the gym will only take a person so far.