Writing Fiction: A Guide to Narrative Craft (8th Edition)

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Alice Munro, First Nobel Laureate of the MFA Program

Alice Munro does not have an MFA degree. She comes from a time when few Americans, and even fewer Canadians, found it necessary or expedient to pursue graduate study in creative writing. Though Munro was not produced by the MFA culture, she has been embraced by it to an extent unparalleled by any other living writer. When I visited the MFA program where I eventually enrolled, I was only a minute or two into a conversation with a second-year student when he asked, “Do you love Alice Munro?” Before I could answer, he added, “Because everybody here really loves Alice Munro.” It was true. One professor diagrammed the craft of Munro’s stories on a wipe board, using a complex notation of cylinders and arrows I struggled to understand. In another workshop, each student was required to choose a story from Munro’s Selected Stories and introduce it to the class.  (I picked “The Turkey Season” and was impressed by the easy, unforced rhythms of the dialogue, though I don’t remember noticing much else.) Last Thursday, when the Nobel Prize was announced, the euphoria among my writer friends and acquaintances was palpable. There seemed to be a common feeling that Munro was ours, a writer’s writer uniquely beloved by the workshop.

When I began teaching, I couldn’t miss the fact that excerpts from Munro’s stories were used to illustrate almost every principle of craft. In the textbook most commonly assigned in introductory fiction classes, Janet Burroway’s Writing Fiction, she is cited in the sections on effective use of subtext in dialogue, on how to move over long spaces of time in summary, and on revision. No other writer — with the possible exception of Chekhov, to whom she is often compared — seems to have this universal applicability. It would be possible, one imagines, to read a Munro collection as certain people read the Bible, opening the book at random and sticking a pin down on the page. Surely you couldn’t fail to come up with a passage that would illuminate your own understanding of technique, and do it in a style that seemed both accessible and effortless. In those early years, I dutifully taught and studied Munro’s stories, but when I wanted to reread a story for the sheer pleasure of it, I went not to The Beggar Maid but to Junot Diaz’s Drown, or to Selected Stories of Andre Dubus. I appreciated Munro, I respected her, but — as we’ve all surely learned by our mid-twenties — that’s not the same as being in love.

We live in an era when North American readers are increasingly well-versed in the language of the writer’s craft. Book reviews in the New York Times and other major venues routinely focus in on questions of delineation of character and the construction of sentences. Tens of thousands of undergraduate students enroll in creative writing classes every semester, and the database maintained by Poets & Writers currently lists two hundred and three graduate programs offering the MFA degree. Studies of the institutionalization of creative writing by scholars like D.G. Myers and Mark McGurl claim that the examination of technique is a secondary function of a writing program whose real purpose is to coach students through the labor of self-expression, but the widespread fascination with the minutiae of Munro’s craft would seem to indicate otherwise. The joyful reaction to the news of Munro’s Nobel among American writers and readers of literary fiction has to have something to do with the fact that we understand, or think we understand, how she does what she does. One doesn’t have to look far for an analogy: I like listening to Gil Shaham play the violin, but I’d probably like it even better if I knew a fingerboard from a pegbox. Reading Munro, noticing an abrupt but somehow perfect ending to a scene, an Austenian moment of indirect discourse, we must be getting smarter even as we enjoy ourselves.

As a teacher, I went back again and again to her stories, gaining through rereading an appreciation of the subtler aspects of her craft. Joan Silber, author of As Long As It Takes: The Art of Time in Fiction, praises Munro for her use of what she calls “Switchback Time,” “a zigzag movement back and forth among time frames…us[ing] the shifts in an order that doesn’t give dominance to a particular time.” Often we move back and forth between the end and beginning of an affair, a marriage, a life, until the two narratives come to possess equal weight and interest. Here Munro transgresses what I teach to my classes as a rule — that the present time of a story must be more interesting and carry more weight than the flashbacks — but does it in a way that can be explained and discussed, perhaps even imitated by anyone who has the courage to try it. I kept on studying her stories, and trying to share their unique brilliance with my students, even after I came to suspect that the author herself might not entirely approve of my efforts to interpret and explain her methods. The story “Differently” opens with a scene of an unsuccessful lesson on the craft of fiction:
Georgia once took a creative-writing course, and what the instructor told her was: Too many things.  Too many things going on at the same time; also too many people.  Think, he told her.  What is the important thing?  What do you want us to pay attention to?  Think.

Eventually she wrote a story that was about her grandfather killing chickens, and the instructor seemed to be pleased with it.  Georgia herself thought it was a fake.  She made a long list of all the things that had been left out and handed it in as an appendix to the story.  The instructor said that she expected too much, of herself and of the process, and that she was wearing him out.
Perhaps it is simplistic or wrong-headed of me to read this passage as Munro’s comment on the university study of creative writing. She would know better than anyone that a story must be a complete thing in itself, that one requiring an appendix has bigger problems than a lack of authenticity. And yet it is worth noting that she is not — like other writers beloved by the workshop; like Tim O’Brien, for instance, or Richard Ford — a staple of university reading series. She has never, as far as I have ever heard, taught in an MFA program as a visiting writer, or even flown in for a few days of readings and craft talks. Her use of what Silber calls Switchback Time could be seen as an infinitely more sophisticated version of Georgia’s appendix, an effort to put more into a short story than the form is supposed to be able to support. I suspect — though I may well be projecting — that Munro would find in the university-trained fiction writer’s obsession with craft in general and with her work in particular a kind of well-meaning naïveté, a dotty insistence on missing the point.

As I left my twenties and entered my second decade as a teacher of creative writing, I found that I could now answer my MFA classmate’s question in perfect sincerity: I loved Alice Munro. I loved her not because of Switchback Time or her ear-perfect dialogue, but because her stories had become part of my inner landscape. Like my favorite scenes in Austen and George Eliot, Cheever and Flannery O’Connor, these stories hold in retrospect the intensity of my own memories.  If writing a poem is like living twice, reading Munro is like living over and over again, lifetime upon lifetime in the space of a single story. My deepened appreciation for her work may also have something to do with what I’ve experienced in what I think of in my non-literary life — marriage, motherhood, the loss of family and friends. I have an idea that she may be, like George Eliot, a writer better understood on the far side of thirty.

In the days since the announcement of her Nobel, as I walk around replaying scenes from Munro’s stories in my head, I’ve found that the passages that come back to me are not the teachable moments I’d point to in a class discussion, but snippets whose power and brilliance seems to elude my efforts at explication. The scene in “Save the Reaper” when a woman named Eve foolishly leads her young grandchildren into a nightmarishly strange house in an Ontario cornfield; or the climactic moment in “The Beggar Maid,” when Rose sees her ex-husband Patrick at an airport many years after their divorce and he greets her by making an ugly, hateful face. I could and did recite the final lines of that scene — Oh, Patrick could. Patrick could — but I couldn’t explain to anyone, least of all myself, why they lingered with me so powerfully. Those passages aren’t how I teach writing, but they’re why I wanted to be a writer, and a teacher, in the first place.

Years ago a friend of mine cautioned me to not to teach my classes like the Chris Farley Show, referencing the nineties-era SNL skit where Farley ineptly interviews artists that clearly impress him too much. Instead of asking Paul McCartney or Martin Scorcese questions about their careers, Farley summarizes important moments in their work and then tells them they were “pretty awesome.” Implicit in my friend’s advice was the idea that it was insufficient to simply praise a piece of writing for being unbelievably good. It wasn’t critical. It didn’t actually teach anybody anything. I believe he was right, for the most part, but when I think about the happiness that I and so many of my writer friends seemed to feel at the news of the Nobel, I wonder if what I need in my life is a little less craft and a little more Chris Farley. Instead of talking about how Munro does what she does, wouldn’t it feel good to just let the stories happen? Remember that one part in “The Albanian Virgin,” and “Runaway,” and “Friend of My Youth”? That was really great. That was pretty awesome.

Is My Book Jewish? An Afternoon with Anna Solomon

1. “And if I perish, I perish.”
Anna Solomon is not the first person I would’ve expected to write a Jewish novel.

I met Anna seven years ago – we were both students at the Iowa Writers’ Workshop – and while I knew Anna was Jewish, it wasn’t the first, or second, or even third thing I would’ve expected her to mention about her identity. Writer. Woman. From Gloucester, Mass. All those would have come first.

Her fiction, back then – and we had this in common – was scrubbed of any obviously Jewish characters or themes. The short story I remember most from workshop, which eventually became “What Is Alaska Like?” (One Story, April 2006), is about a chambermaid in Blue Lake Lodge, a roadside motel on Boston’s North Shore.

“There was no lake at Blue Lake,” Anna writes in the story. “The Lodge was a stucco motel on the Clam River, about an hour north of Boston. The stink came twice a day with low tide: mud and mussel shells and half-eaten crabs baking in the sun like the darkest casserole. It didn’t take a genius to figure out the smell, but these tourists from Ohio would stuff their faces into the sink like there was an answer in there. They wore visors that got in their way. ‘Sewage?’ they’d ask me. ‘Sulfur?’ ”

Her characters are Darlene and Jimmy and Ellen Crane. Even her rivers are treyf. It feels about as far from a depiction of Jewish experience as I can imagine.

Which is why, I’ll admit, I was surprised when I learned that Anna’s first novel, The Little Bride, released in September, is the story of Minna, a Jewish mail-order bride from Odessa, Ukraine, and her marriage to Max, a rigidly Orthodox Jew living on the “Sodokota” plains in the late 19th century. It’s about Am Olam, or “Eternal People,” a little-known historical movement that began in the 1800s, when immigrant Jews moved to the Western states and founded communal, agrarian colonies. Its most vivid scenes are Jewish, involving prayerbooks, teffilin, and kippot. The inscription is Hebrew: V’ka’asher ovadet ovadeti, “And if I perish, I perish.”

It’s a book that’s Jewish in its kishkes.

I sat down, recently, with Anna at a Park Slope, Brooklyn, coffee shop. We talked about her tenure a decade ago as National Public Radio’s Washington, D.C. bureau chief, when she spent 10 days in South Dakota producing a story about ranchers and the farm bill – an experience that would provide much of the scenic grist for her novel. (“I was totally blown away by the South Dakota landscape, especially the land near the Missouri River, the rolling hills – it feels like the motion is in the earth itself. And the air, how it just constantly seemed to be moving in one direction … very hot, gusting, dry air. I felt like I was in the middle of a continent.”) She recalled the afternoon she spent riding around with U.S. Senator Tom Daschle in his SUV. (“He’s just like he seems: short and friendly; speaks like a politician.”) We covered her approach to research.  (“I’m not, as a reader, interested in how many buttons a dress had in the 1970s compared to the 1920s – so I don’t care as a writer.”) But we returned, time and again, to thorny questions of Jewish identity.

“I’m still getting used to the idea of getting called a ‘Jewish Writer,’” Anna said. “What does that even mean?”

2. “My Hair Got Curly”
Anna Solomon was one of only a few Jews at my son’s bris in Iowa City. Most of my friends from Workshop who came weren’t Jewish. As it turned out, we couldn’t even find a moyle to perform the ritual circumcision. The closest one lived in Chicago, some three hours away, and couldn’t drive to our home on Shabbat, the day of the ceremony.

When I asked Anna what she remembers about that day, she recalls talking another writer through it. He had never been to a bris and was, to say the least, “very uncomfortable.”

Standing in my living room in Iowa City that day Anna was an insider.

Growing up in Gloucester, she in many ways was not.

As it happens, I spent many summer weeks in Gloucester as a kid. To me, Gloucester was the Wreck of the Hesperus, the Gorton’s fisherman, and the reef of Norman’s Woe. Ten Pound Island and the Yankee Clipper fishing fleet, offering half-day trips for cod, pollock, and cusk. Gloucester was the small restaurant on the approach to Bass Rocks that my grandfather called “Goo Foo” – the d’s had long ago fallen off the signboard, and no one ever thought to replace them. I knew it as a tourist, yes, but I also knew it before Sebastian Junger’s The Perfect Storm brought George Clooney to town, making it a permanent stop on Hollywood’s on-location tour.

Anna, meanwhile, knew a very different place, a mix of working class and patrician New England, ethnically Irish Catholic, Italian Catholic, and Protestant. Her dad was an art dealer. Her mom, a teacher. Both had doctorates in education from Harvard University. Anna, a “white, privileged female,” should have fit right in.

Only, she didn’t.

She recalls sensing this as early as kindergarten, when her teacher often asked her to write her name on the board: Anna Solomon-Greenbaum. (She has since dropped “Greenbaum,” her father’s surname, to make it easier for readers.) “It was a very Jewish name to write on the board,” Anna told me. “I think at that point, I started to feel the difference.”

Anna’s family was active in the local conservative synagogue, Ahavath Achim. Her parents led Shabbat services. Her mom was the first female president of the synagogue. Anna went to Hebrew school and had a bat mitzvah. In high school, she played lacrosse, and began to stand out in more obvious, physical ways. “All the girls had straight, blondey, browny hair, and little noses,” she recalls. “My hair got curly.”

Things like sailing and skiing came naturally to other New Englanders. Anna’s family had to work at them.

“I was aware of myself being Jewish,” she said. “And it was important for me to fit in to a non-Jewish society.”

Anna’s early short stories, she told me, reflected this.

“The first short story I published in Shenandoah, ‘Proof We Exist,’ is about a 70-year-old WASP man living in Maine, with the last name Seed,” she says. “I was writing about the people I longed to be and not the person I was.

“I was so far from writing about myself,” she continued. “It took me a long time to do that. Even when I first started writing about young women, they were not Jewish. It took me a long time to open up to that aspect of my identity.”

“In my writing, I’ve gotten closer and closer to the things that really matter to me.”

3. Russian Dolls
The Little Bride is a beautiful book. In some ways, a writer’s book, with intricate, deeply moving language, powerful symbolism (one my favorite scenes depicts Minna, a new bride, literally blindfolded during her wedding reception), and vivid metaphor.

“New York is like being in the middle of a parade where everyone has been called home, all at once, in all different directions,” Anna writes.

And: “He was thin in the way of cellar insects, as if made to slip through cracks.”

“He was the sort of man that could locate praise in a bowl of teeth.”

There is a playful, riddle-like quality to the prose that, to me, evoked Russian dolls — “She dreamed the kind of dreams that seemed to be dreams of other dreams” and “He was like a boy actor playing a man actor playing a boy” and “He was like two men, the miner and the mined … and the mined man was two men, too, one stripped empty, the other filled back up with rage” — suggestive of the selves that we hide within ourselves.

More than once, I found myself nodding along in recognition. “So a decision was made. Or rather a decision was not not-made, and she came to Odessa by not not-coming.” Sure. That’s the same way a dozen years ago I moved to Washington, D.C.

Yet The Little Bride is also a sweeping historical novel about a Jewish woman’s journey: from the crowded streets of Odessa on the northwest shore of the Black Sea, Imperial Russia’s fourth largest city — where Jews faced four horrific pogroms in the 19th century — to the vast, harsh plains of South Dakota. The middle of a continent. Where Jews were largely unknown.

The narrative is in some ways reminiscent of biblical narrative. Minna leaves the land she knows and goes forth into the unknown, just like Abraham. She struggles to conceive, like Sarah. Max’s two sons, Jacob and Samuel, evoke Jacob (the angel wrestler) and Esau (the rough hunter), respectively, and, like the biblical Jacob, each prove capable of devastating betrayal.

In Judaism, memory is an obligation. Zachor. Remember that we were slaves in Egypt. Remember to keep Shabbat. Remember the Holocaust. In The Little Bride, memory sometimes feels fungible, not quite reliable. “Like any moment one waited for,” Anna writes, “Minna did not experience it so much as she saw herself experiencing it, so that as soon as it was over her memory of it was already made.”

There were times when twisting, circular sentences left me scratching my head, grappling for meaning. “Knowing the opposite of a thing,” Anna writes, “often seemed to Minna to be the same as knowing the thing itself.”

More often, the Lewis Carroll-like prose landed effortlessly, with a flash of insight: “They were never almost anywhere but the place they’d been a half hour ago.”

It’s a description of a ship crossing an ocean. But it could be almost anything. A person seeking a job. A couple having the same old fight.

A couple of yeshiva bochers, talking about the nature of God.

4. “It’s only a cross”
In The Little Bride, Anna tells the story of Jewish characters struggling to live Jewish lives, trying to understand what that means, and in that way, her writing is much closer to her experience. These are the characters she has been waiting for. Or, maybe, these are the characters that have been waiting for her.

“She learned to concentrate on not concentrating,” Anna writes of Minna, “to let her mind spread out, puddle-like, far enough from the body that the body was forgotten. Or at least silenced. A calm fell over her limbs. She wondered if this was prayer. If prayer was nothing more than a giving in, like sickness — if you weren’t required to believe, only to stop struggling.”

Reading this, it’s impossible for me to not hear echoes “Is My Toddler More Jewish than Me?”, a recent article Anna wrote for the Jewish parenting website Kveller.com, in which Anna writes about her conflicted relationship with Judaism, made more acute as her toddler, Sylvie, embraces Jewish ritual with the passion and joy of a zealot.

“Maybe we’re complicating what could be simple, if we stopped trying to figure it out,” Anna concluded in the blog post. “Maybe, instead of working so hard to protect Sylvie from our own experience, we should open ourselves to hers. We, after all, are the ones who sit or stand in synagogue now and have no clue where we are. We focus on the cantor being too operatic or the siddurs too outdated because we are new to the synagogues, yes, but also because we are scared of just being there, not as Sylvie’s parents – thinking, figuring – but as ourselves.”

Stop struggling.

There is a scene, toward the end of the novel: an accident has destroyed the family’s sod home, leaving it in ruins. Minna and Max are taken in by a German couple, Christians. Living in their home, Max feels assaulted by the cross hanging above the door.

“They expect us to look at this little man,” Max says, indignant.

“Motke,” Minna says, “it’s only a cross. … There is no little man.”

In Minna’s rejoinder, as in Minna’s name, I recognize Anna.

“Why am I Jewish?” Anna told me in Park Slope. “Why am I here and not in church? I don’t know that it matters if I come to religion as a Jew or a Catholic or anything else. I do it as a Jew because I am a Jew.”

This is, at its core, a novel about Jewish questions, Jewish experience.

But it is also, as with some of Anna’s early stories, more broadly about choice. Specifically, Minna’s choices. Whether to leave Odessa. Whether to stay with Max. Whether to return to him.

Thinking about this, I’m reminded of my favorite definition of theme, from Janet Burroway’s Writing Fiction: A Guide to Narrative Craft. Theme, Burroway explains, is not what a novel is about, but, rather, what about what it’s about.

The Little Bride is a novel about choice. But what about choice?

“She had a choice,” Anna writes. “Which Minna used to think was the same as freedom.”

In fact, The Little Bride suggests, paradoxically, the opposite may be true. Max, who lives by a strict set of rules — God commands: what to eat, what to wear, how to act; there are few, if any existential questions — may just have more freedom than Minna.

By way of explaining, Anna posits the following scenario. Say you are teaching a creative writing workshop. You could tell your students: “Just write for 15 minutes. Something. Anything.” This, though, can be paralyzing. So instead, have them write for 15 minutes describing a barn from the point of view of a man whose has just learned his son has died – the classic John Gardner exercise.

“They suddenly have parameters,” Anna says. “They can just go.”

“You could love anyone, [Minna] thought, if you needed to,” Anna writes. “And in a curious way, not in spite of her need but because of it, because she was hungry and trapped, she felt safe.” Safe, in a moment when there are no decisions to make. Trapped, and therefore free.

To Anna:

“I am fascinated by people who join up — it could be Orthodox Judaism or the hard core punk scene — but they join in a very extreme, very intense, total way, and the idea is about following the rules. There’s a lot of liberty in that — a lot of comfort in it … I have a deep understanding of the appeal that kind of faith and fervor can hold.”

Here, Anna segues.

“In my early years as a writer,” she says, “I felt like I had to write. But some part of me wanted to stop. There was a real appeal for me to do something where the answers were provided … just to have a job or be in a community where it was clear what I was supposed to do. That would’ve been easier.”

“At its base, there’s this relationship to writing itself. Writing is so scary and unknown. When writing fiction, no one tells you what to do. There’s terror in having freedom.”

The Little Bride is, in this way, a novel about writing. Which brings me back, Russian doll-like, to the Anna I knew in the first place.

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